Rashi, Rambam & R' Yonah learn davar to mean words & all explain (with slightly different nuances) to be careful with other people & with your own or others words not to think they cant harm or help you, as they all have a time or place for being quite useful or harmful to you or others. This seems to be practical advice.
Why are the words 'Buz' & "Sha'ah" used for a person and 'maflig' and 'makom' used for 'devarim'?
The gemara shabbos (which we learned today in ein Yakov) says that either ben zoma or ben Azai says that 'ki zeh kol ha'adam' means the whole world serves as company for the person that is elokim yirah v'es mitzvosav yishmor.
In my unlearned understanding I would say this is the ben Azai of our mishnah. Somehow the entire world of people is needed for this purpose & one person missing would somehow effect the entire setup needed for this.
It is impossisble for the human mind to understand how all of creation is fulfilling one purpose for one individual while at the same time that individual plus the rest of creation somehow is serving ANOTHER individual. And ANOTHER. And ANOTHER. To the extent that each individual may say b'shvili nivra haolam!
The chassid ya'avetz takes this a step further by stating that with the knowledge we have of the Torah being the blueprint of the world, anything found in existance is here by the dictates of its blueprint. Something missing from the world can be likened to a letter missing from a sefer Torah!
The Maharal explains in tandem with what we would have said is the simple understanding of the mishnah. Don't denegrade any person & assume any object to be superfluous as every human is uniquely valuable & irreplacable and every object has a pupose and place in this world. This follows the theme of the last mishanah - also from ben Azai - that one should realoze the great importance of even a 'light' mitzvah.
Expounding on this the Maharal says we learned in gemara that Hashem told Iyov that every hair is nourished from a different source on the scalp & if 2 would draw from the same source there would be devastating effects. If 2 hairs are unique enough to grow from a different source, how much more so would that apply to every completely unique human being! Being so, every person I quite honorable as being thel ONLY person created at the moment (see maharal on this) of his birth. The ONLY person with this exact mazal. The ONLY one with his specific potential & mission. NO ONE can replace him & there can be no substitute for his uniqueness!
The timing of his creation which makes him so distinct demands respect & honor for his unique contribution to the perfection of the world. Therefore the word sha'ah & buz - the lack of require kavod - applies.
An object that exists does not have the same unique value & purpose of a human, but it it exists, it has its place in the world to be here & we should not veiw any item as being superfluous.
The mesilas yesharim (perek 19) warns "dont say 'who am I to pray for the shechinah's galus & the redemtion of klall yisrael? Will it be because of my tefillah - from all the millions - that will bring about the geulah?' For this Chazal teach us the reason why Adam was created alone.
To teach us that this unique value of being 'THE ONLY ONE' still applies to each unique person.
YES! Your tefilah may surprisingly be 'THE ONE' we've all been waiting for. Your one passuk of chumash, one complimentary remark, one act of honesty, smile, kvishas hayetzer, kavod beis haknesses, -YOUR ONE ANYTHING can mean THE WORLD.
Ben Azai
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Posted By KH to DRASHOS at 7/22/2013 09:25:00 AM
Monday, July 22, 2013
Sunday, July 21, 2013
[DRASHOS] Vaeschanan Nachamu
The entire parshah are the WORDS of Moshe Rabinu in muusar or chizuk. There is only one ACT that take place in the parsha - Moshe designates 3 of the later-to-be six arei miklat.
A big part of the nechama is the fact that Hashem is here with us in galus & did nit forsake us to be on our own.
Where is Hashem? - Well, from the first line in Shulchan Aruch we see that Hashem can & should be right in front of you at all times! Shivisi Hashem l'negdi tamid - it is up to the person to bring Hashem to be in right in front of him always!
The biur halacha explains how one can have Hashem before him ALWAYS. Through the Six Constant Mitzvos. This is how we create a place for Hashem to be here right with us 'ein l'Hakadosh Baruch Hu ela daled amos shel halachah'. Not every place is available for Torah but the 6 constants create the opportunity for a constant presence of shechinah anywhere anytime.
It is interesting to note that at least 5 if not all of the six are in this parshah. [Shema contains 4. 'Es Hashem elokecha tira' is the 5th & even lo sasuru the sefe HaChinuch explains to mean not to follow desire without any constructive purpose & he says the same is included in the positive form in the mitzvah of ahavas Hashem.]
The chinuch draws a similarity to these six by using the Six arei miklat as the mnemonic device for the Six mitvos temidios. This represents the safe assylum of holiness that these six mitzvos create in our galus similar to the cities' protective assylum for a rotzeach in galus.
I'd like to extend the similarity to another point.
On the pasuk of v'ahavta es Hashem, Rashi says DO what He says out of love. Why does Rashi here speak about doing mitzvos out of love & fear, if we know the mitzvah is to love Hashem in our hearts, independant of other mitzvos?
I would like to say that just as the 3 arei miklat of eiver l'Yarden would not be effective until all of the six are designated, so too, the first 3 of the six constant mitzvos which are quite theological are actually dependant upon the other threes practical fulfillment. One cannot say he trully fulfilled the belief of Hashem Echad, if it remains just in the heart without practical fruition in action & deed. Here Rashi explains the mitzvah of ahavah & yirah on a practical level.
Nachamu Nachamu...... Let us create a 'room' for Hashem here with us in galus & with that may we merit to return 'home' with the rebuilding of Avinu Malkeinu's palace b'mhairah b'yameinu.
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Posted By KH to DRASHOS at 7/21/2013 09:11:00 PM
A big part of the nechama is the fact that Hashem is here with us in galus & did nit forsake us to be on our own.
Where is Hashem? - Well, from the first line in Shulchan Aruch we see that Hashem can & should be right in front of you at all times! Shivisi Hashem l'negdi tamid - it is up to the person to bring Hashem to be in right in front of him always!
The biur halacha explains how one can have Hashem before him ALWAYS. Through the Six Constant Mitzvos. This is how we create a place for Hashem to be here right with us 'ein l'Hakadosh Baruch Hu ela daled amos shel halachah'. Not every place is available for Torah but the 6 constants create the opportunity for a constant presence of shechinah anywhere anytime.
It is interesting to note that at least 5 if not all of the six are in this parshah. [Shema contains 4. 'Es Hashem elokecha tira' is the 5th & even lo sasuru the sefe HaChinuch explains to mean not to follow desire without any constructive purpose & he says the same is included in the positive form in the mitzvah of ahavas Hashem.]
The chinuch draws a similarity to these six by using the Six arei miklat as the mnemonic device for the Six mitvos temidios. This represents the safe assylum of holiness that these six mitzvos create in our galus similar to the cities' protective assylum for a rotzeach in galus.
I'd like to extend the similarity to another point.
On the pasuk of v'ahavta es Hashem, Rashi says DO what He says out of love. Why does Rashi here speak about doing mitzvos out of love & fear, if we know the mitzvah is to love Hashem in our hearts, independant of other mitzvos?
I would like to say that just as the 3 arei miklat of eiver l'Yarden would not be effective until all of the six are designated, so too, the first 3 of the six constant mitzvos which are quite theological are actually dependant upon the other threes practical fulfillment. One cannot say he trully fulfilled the belief of Hashem Echad, if it remains just in the heart without practical fruition in action & deed. Here Rashi explains the mitzvah of ahavah & yirah on a practical level.
Nachamu Nachamu...... Let us create a 'room' for Hashem here with us in galus & with that may we merit to return 'home' with the rebuilding of Avinu Malkeinu's palace b'mhairah b'yameinu.
--
Posted By KH to DRASHOS at 7/21/2013 09:11:00 PM
Thursday, July 11, 2013
[DRASHOS] Avos 1.3
Antignos Ish Socho was used to saying Don't be like a slave who serves al m'nas l'kabel pras.....
What is the connection to the mishnah earlier, that the world stands on Torah Avodah & Gemilus Chassasim?
'AL' is a very prohibitive language which seems out of place in Avos?
If it is prohibited, then we must make sure we're not transgressing it... Aren't we all serving for reward or at least using the reward punishment system as a powerful incentive? - Isn't that what the Torah writes about all over? - How can Antignos prohibit it?
It doesn't say "Al ta'avod" describing the act, rather a long lashon of 'al tihiyu k'avodim' describing the person?
It says al mnas as opposed to 'k'deiy l'kabel...' ?
Why 'Avodim hamishamshim' as opposed to 'ha'ovdim'?
What is the meaning of 'pras'?
[It seems like Rashi & Rambam argue, as Rashi uses the wors 'schar' & the Rambam outrightly says it does not mean schar.
However its possible that Rashi means like the Rambam, as follows. Don't serve Hashem for expected payment of taking care of your needs, because in reality that's expecting pras an undeserved gift - because payment doesn't take place in olam hazeh. So the Mishnah uses the term pras according to reality - don't serve expecting a prize.]
Rashi & Rambam both say the point is to serve out of love. Isn't that too lofty of a madreigah to say don't be .... ONLY serve out of love? Also, why is Yir'as shamayim mentioned almost as a side note?
The Mishnah is not saying what to DO, rather who to BE. Don't BE like a slave who serves 'al mnas' conditionally. So perhaps this doesn't really apply to us as none of use would say I'm a frum Jew on condition that things work out well for me. We're way ahead of that! Is Antignos coming to teach basics or 'mili d'chassidus'?
We are not talking about the eved's avodah. Rather the eved's 'simush'. shimush is very diferent from avodah. Avodah refers to hard work that is profit oriented & impersonal. Shimush is a personal service & is usually more delicate. This is perhaps chassidus, that MUST be out of love. So even if general avodah mei'ahavah is not everyone's level, regarding 'shimush' it is integral. It is also more readily assumed that if I am doing extra than I should get 'brownie points' - not pay, but a pras. Also it is more probable for the 'al m'nas' to apply, as one may do extra conditionally to be treated extra special in response.
In this regard perhaps the mishnayos flow from what the spiritual energy the world at large exists upon. Then the spiritual existance of man. Then how to express & spread that to the world - through a proper home (see maharal on next mishnah).
However the Chassid Ya'avetz says the next 2 mishnayos explain 'al haTorah & al Gemilus Chassadim'. This mishnah describes the pillar of avodah - tefilah.
As above, this is not telling us how to actually daven but our character & approach - who we are when we daven.
'Tefilah tzorech gavoah' in a certain regard tefilah is more of 'service' to the 'eibeshter' than all mitzvos, as they are all self serving to develop ourselves. Tefilah is avodas halev so requiring an emotion whether of love or yir'ah is not a 'madreigah' rather it is intrinsic to what tefilah is.
This is certainly a form of avodah which is quite common to be 'conditional'. Although we understand that not all we ask for is best for us, there is a common expectation for things to be better if we 'daven good'. This is true to the point that a tremendousiy laxed mannerism is prevelant with tefilah because it is 'al m'nas' & 'results' are not noticed enough to fulfil the 'condition'.
For this Antignos warns prohibitively DONT BE LIKE A SERVANT WHO SERVES HIS MASTER CONDITIONAL ON RECEIVING.... That would truthfully redefine tefilah to be self-serving! This is not just midas chassidus, but the definition of what tefilah is. - An Eved serving his Master selflessly.
What a new perspective on prayer!
--
Posted By KH to DRASHOS at 7/11/2013 08:21:00 PM
What is the connection to the mishnah earlier, that the world stands on Torah Avodah & Gemilus Chassasim?
'AL' is a very prohibitive language which seems out of place in Avos?
If it is prohibited, then we must make sure we're not transgressing it... Aren't we all serving for reward or at least using the reward punishment system as a powerful incentive? - Isn't that what the Torah writes about all over? - How can Antignos prohibit it?
It doesn't say "Al ta'avod" describing the act, rather a long lashon of 'al tihiyu k'avodim' describing the person?
It says al mnas as opposed to 'k'deiy l'kabel...' ?
Why 'Avodim hamishamshim' as opposed to 'ha'ovdim'?
What is the meaning of 'pras'?
[It seems like Rashi & Rambam argue, as Rashi uses the wors 'schar' & the Rambam outrightly says it does not mean schar.
However its possible that Rashi means like the Rambam, as follows. Don't serve Hashem for expected payment of taking care of your needs, because in reality that's expecting pras an undeserved gift - because payment doesn't take place in olam hazeh. So the Mishnah uses the term pras according to reality - don't serve expecting a prize.]
Rashi & Rambam both say the point is to serve out of love. Isn't that too lofty of a madreigah to say don't be .... ONLY serve out of love? Also, why is Yir'as shamayim mentioned almost as a side note?
The Mishnah is not saying what to DO, rather who to BE. Don't BE like a slave who serves 'al mnas' conditionally. So perhaps this doesn't really apply to us as none of use would say I'm a frum Jew on condition that things work out well for me. We're way ahead of that! Is Antignos coming to teach basics or 'mili d'chassidus'?
We are not talking about the eved's avodah. Rather the eved's 'simush'. shimush is very diferent from avodah. Avodah refers to hard work that is profit oriented & impersonal. Shimush is a personal service & is usually more delicate. This is perhaps chassidus, that MUST be out of love. So even if general avodah mei'ahavah is not everyone's level, regarding 'shimush' it is integral. It is also more readily assumed that if I am doing extra than I should get 'brownie points' - not pay, but a pras. Also it is more probable for the 'al m'nas' to apply, as one may do extra conditionally to be treated extra special in response.
In this regard perhaps the mishnayos flow from what the spiritual energy the world at large exists upon. Then the spiritual existance of man. Then how to express & spread that to the world - through a proper home (see maharal on next mishnah).
However the Chassid Ya'avetz says the next 2 mishnayos explain 'al haTorah & al Gemilus Chassadim'. This mishnah describes the pillar of avodah - tefilah.
As above, this is not telling us how to actually daven but our character & approach - who we are when we daven.
'Tefilah tzorech gavoah' in a certain regard tefilah is more of 'service' to the 'eibeshter' than all mitzvos, as they are all self serving to develop ourselves. Tefilah is avodas halev so requiring an emotion whether of love or yir'ah is not a 'madreigah' rather it is intrinsic to what tefilah is.
This is certainly a form of avodah which is quite common to be 'conditional'. Although we understand that not all we ask for is best for us, there is a common expectation for things to be better if we 'daven good'. This is true to the point that a tremendousiy laxed mannerism is prevelant with tefilah because it is 'al m'nas' & 'results' are not noticed enough to fulfil the 'condition'.
For this Antignos warns prohibitively DONT BE LIKE A SERVANT WHO SERVES HIS MASTER CONDITIONAL ON RECEIVING.... That would truthfully redefine tefilah to be self-serving! This is not just midas chassidus, but the definition of what tefilah is. - An Eved serving his Master selflessly.
What a new perspective on prayer!
--
Posted By KH to DRASHOS at 7/11/2013 08:21:00 PM
[Tinsights.....Torah insights] 7/11/2013 10:37:00 AM
One who talks business during prayer, may have to pray during business.
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Posted By Ploni to Tinsights.....Torah insights at 7/11/2013 10:37:00 AM
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Posted By Ploni to Tinsights.....Torah insights at 7/11/2013 10:37:00 AM
Tuesday, July 9, 2013
[DRASHOS] Avos 3.19
Hakol l'fi rov maaseh.
Its all in the numbers. But its knowing how to decipher the numbers is in itself a chochmah. Let's take a look at the simple rule of following the 'Rov' - the majority.
Rambam explains that its not one big deed that defines one's character, rather through many minor deeds a person develops accordingly.
Rashi says if one has a majority of merits he is a tzaddik etc.
Sounds nice & simple. We may even feel somewhat smug before elul & rosh hashanah as the Rambam too write in hilchos teshuvah that the judgement is based on majority. However, totally contrary to our initial understanding, this is quite a 'rough' & demanding Mishnah.
The gemarah in kedushin 39b states that one who has a majority of mitzvos will be judged for his sins in this world. (This is based on schar mitzvah b'hai alma leka which the Rambam paskens like.)
A Tzaddik who is Rov mitzvos is a tzaddik, BUT WOE TO HIM! A tzaddik who does not eradicate his minority of sins, with proper teshuvah is due for harsh times ahead r"l! This mishnah is comforting that just by a majority one is a tzaddik & he's 'on Hashem's good side (k'vayochal)' so he will have a pristine olam habah, but it certainly should not provide a feeling of complacency! If anything this should be a wake up call before we are judged for next year's success. The minority may not define the whole, but at least in this case it is not 'batul b'rov'. If it is there we must do our part to erase it.
Following the majority is wonderful to define someone as a tzaddik. But don't be fooled by the numbers.
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Posted By KH to DRASHOS at 7/09/2013 07:16:00 AM
Its all in the numbers. But its knowing how to decipher the numbers is in itself a chochmah. Let's take a look at the simple rule of following the 'Rov' - the majority.
Rambam explains that its not one big deed that defines one's character, rather through many minor deeds a person develops accordingly.
Rashi says if one has a majority of merits he is a tzaddik etc.
Sounds nice & simple. We may even feel somewhat smug before elul & rosh hashanah as the Rambam too write in hilchos teshuvah that the judgement is based on majority. However, totally contrary to our initial understanding, this is quite a 'rough' & demanding Mishnah.
The gemarah in kedushin 39b states that one who has a majority of mitzvos will be judged for his sins in this world. (This is based on schar mitzvah b'hai alma leka which the Rambam paskens like.)
A Tzaddik who is Rov mitzvos is a tzaddik, BUT WOE TO HIM! A tzaddik who does not eradicate his minority of sins, with proper teshuvah is due for harsh times ahead r"l! This mishnah is comforting that just by a majority one is a tzaddik & he's 'on Hashem's good side (k'vayochal)' so he will have a pristine olam habah, but it certainly should not provide a feeling of complacency! If anything this should be a wake up call before we are judged for next year's success. The minority may not define the whole, but at least in this case it is not 'batul b'rov'. If it is there we must do our part to erase it.
Following the majority is wonderful to define someone as a tzaddik. But don't be fooled by the numbers.
--
Posted By KH to DRASHOS at 7/09/2013 07:16:00 AM
Monday, July 8, 2013
[Tinsights.....Torah insights] 7/08/2013 11:13:00 PM
When potential love ofr others is ignored, one may lose his subjects of most potential.
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Posted By Ploni to Tinsights.....Torah insights at 7/08/2013 11:13:00 PM
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Posted By Ploni to Tinsights.....Torah insights at 7/08/2013 11:13:00 PM
[Tinsights.....Torah insights] 7/08/2013 11:13:00 PM
When potential love ofr others is ignored, one may lose his subjects of most potential.
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Posted By Ploni to Tinsights.....Torah insights at 7/08/2013 11:13:00 PM
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Posted By Ploni to Tinsights.....Torah insights at 7/08/2013 11:13:00 PM
Sunday, July 7, 2013
[Tinsights.....Torah insights] 7/07/2013 06:14:00 PM
Only ONE man was created. Now as well, every human's uniqueness makes him a very important ONLY ONE.
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Posted By Ploni to Tinsights.....Torah insights at 7/07/2013 06:14:00 PM
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Posted By Ploni to Tinsights.....Torah insights at 7/07/2013 06:14:00 PM
Wednesday, July 3, 2013
Fwd: [DRASHOS] Pinchas
Hinini nosein lo es brisi shalom.
The medrash says that higiah hasha'ah litol s'charo - The time has come for Pinchas to get rewarded.
Many ask how this is possible if s'char mitzvah b'hai alma lekka?
The darchei mussar gives a novel answer.
One of the reasons that one cannot demand s'char in this world is because schar mitzvah mitzvah - the actual opportunity to serve the master of the universe is already such a joy how can one ask to be paid as well! We are am m'duchnei oneg - if we do mitzvos mindfully we a nation that is engorged with pleasure! The people of the world who spend all their time seeking more & more earthly pleasures, are starved from a truly satisfying pleasure we have in our avodas Hashem.
There is one time where even if one is doing the right thing it is conditional upon having zero pleasure from it whatsoever. When one must put another Jew down - even rightfully so, such as lashon hora for toeles or even a beis din exacting punishment, there must be absolutely no pleasure derived from causing pain or the downfall of another yid.
Therefore, Pinchas, even in doing this incredible act of Kiddush Hashem & calming the anger of Hashem upon the Jews & stopping the plague, had to have had absolutely no pleasure in doing so! Kana'us even when praised & applauded by all, cannot bring the mikaneh any joy in doing so.
Since Pinchas had no pleasure in this avodas Hashem, the time has come for him to paid.
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Posted By Dovi milstein to DRASHOS at 7/03/2013 08:43:00 PM
Many ask how this is possible if s'char mitzvah b'hai alma lekka?
The darchei mussar gives a novel answer.
One of the reasons that one cannot demand s'char in this world is because schar mitzvah mitzvah - the actual opportunity to serve the master of the universe is already such a joy how can one ask to be paid as well! We are am m'duchnei oneg - if we do mitzvos mindfully we a nation that is engorged with pleasure! The people of the world who spend all their time seeking more & more earthly pleasures, are starved from a truly satisfying pleasure we have in our avodas Hashem.
There is one time where even if one is doing the right thing it is conditional upon having zero pleasure from it whatsoever. When one must put another Jew down - even rightfully so, such as lashon hora for toeles or even a beis din exacting punishment, there must be absolutely no pleasure derived from causing pain or the downfall of another yid.
Therefore, Pinchas, even in doing this incredible act of Kiddush Hashem & calming the anger of Hashem upon the Jews & stopping the plague, had to have had absolutely no pleasure in doing so! Kana'us even when praised & applauded by all, cannot bring the mikaneh any joy in doing so.
Since Pinchas had no pleasure in this avodas Hashem, the time has come for him to paid.
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Posted By Dovi milstein to DRASHOS at 7/03/2013 08:43:00 PM
Tuesday, May 14, 2013
[KollelH blog] kollelh mashgiach shiur
A MODIFIED PRESENTATION MASHGIACH'S PRE SHAVUOS SHIUR AT KOLLELH
As we approach shavuos we ask how does Torah relate to ME or how can I
better relate to the Torah.
We will delve a bit into how the Torah truly (should) relates to a
person on a very, real, deeply individual level.
There is a very widespread impression (quite pronounced recently by
the Israeli Gov.) of Talmidei Chachamim as being "parasites".
This not a new phenomena. The gemara sanhedrin (99b) says that an
apikores is one who claims "mai ahani lan Rabbanan, L'didhu kari..." -
"What service do the rabbis do for us, for THEMSELVES they study!" The
gemara says this notion is actually against pessukim -"Im lo brisi
yomam valayla....& v'nasasi es kol hamakom.... - which tell us that
Torah study holds up the world & can save complete cities of sinners!
This gemara clearly teaches that Torah is not self serving, rather it
is a communal and even universal service.
This seems quite contradictory to the famous Gemara (Pesachim )about
R' Yosi's festive spirit on shavuos. As Rashi explains "I lav hai
yoma, kamma Yosi ika b'shuk" - "If not for Torah which raises me, i'd
be no different than the common Yosi."
All of humanity seeks individuality. Some feel it in their dress, some
in their car etc. These are quite shallow forms of one's unique
identity. R' Yosi was joyous in the true individuality that the Torah
brought out in himself.
Similarly, R' Sheishes would tell himself to be happy, because "lach
kra'i, lach tana'i" - "for yourself you have learned."
These stories seem to validate the 'selfish' impression the world has
of Talmidei Chachamim and seems to contradict the earlier gemara that
says torah study is a service to the world!
However the gemara itself answers, that although Torah study provides
sustenance to the entire world, "me'ikra linafshei" - the root of it
is for the person himself.
This needs explanation.
Yavo gemara shlishi L'hachri'a beineihem.... the gemara (shabbos 114a
) considers a stain on one side of a cloth a chatzitza for 'bano'im' -
Builders, which refers to Talmidei Chachamim, who, are busy building
the world all their lives.
In davening we say don't call them banayich - children of Hashem, -
rather Bonayich - Hashem's builders. What's wrong with the title
'children of Hashem'? Is that not complimentary enough?
It must be that "BUILDER" is the truer essence of the Talmid Chacham.
We can see that they build in their later years as they guide & lead
klall yisrael. But how can the gemara say they build the world "all
their lives"?!
R' Wolbe z"l answers, through Torah they Build themselves. That self
construction is what eventually builds the world.
Let me explain with an anecdote from the life of R' Wolbe himself.
When attending a conference of Rabbanim, he spent valuable time
beforehand, reading the 'program'. He explained that he was doing a
self analysis of which negative traits would be aroused when ploni
speaks on this topic & ploni on that topic. "You may ask" he'd say,
"that's nice but we're not here for that, didn't we come to solve
issues of the klall? However, let me assure you the convention in its
entirety will greatly gain from this."
The studying of Torah must relate to the real YOU. If studied
properly, it will reveal your true unique individuality, to work on,
improve and build. Only when the Torah talks to you personally, to
invoke change and development on a personal level, purifying the
negative traits, the self centeredness, and the ego, will it allow you
to build the world. It is through the personel building of character
that builds the world.
So it is true "lach kra'i, lach tana'i" the learning definitely builds
the learner. But not in a selfish, egoistic way, rather the whole
'self' building is actually for the improvement of the world at
large.
Talmidei Chachamim build the world, but every Jew is a builder as
well. Building families, - we wish a new couple that his marriage
should be a binyan adei ad and they should build a bayis ne'eman.
How many Shalom Bayis issues would not exist if only we would be
building ourselves! Working on our own 'structure' of tikkun middos
would so much help the building of a strong healthy family!
The alter of Novardik said, before he began learning mussar he used to
blame the world. Once he began mussar he shared the blame with himself
as well. "Now," he said, "I take all the blame and I see the world
favorably."
That self critique and analysis which the Torah draws out in the
individual is what allows one to truly build the world around him. Woe
is to the Israeli govt. officials who accuse the builders of the world
of being selfish. One day when they are audited for all the money they
mishandled etc. that it will be clear that "b'mumo pasal" all their
'building' of the land was for their own selfish wealth, power, or
re-election.
The Torah talks to us if we delve into it honestly and steadily. It
will reveal in ourselves our true essence, our nature, our desires,
our hopes, our faults…. We must be open to it and listen well always
checking if we are up to par with what we just learned.
With the proper "lach kra'i, lach tana'i" we can build our marriages,
families, communities, and eventually the whole world.
--
Posted By KH to KollelH blog at 5/14/2013 03:07:00 AM
As we approach shavuos we ask how does Torah relate to ME or how can I
better relate to the Torah.
We will delve a bit into how the Torah truly (should) relates to a
person on a very, real, deeply individual level.
There is a very widespread impression (quite pronounced recently by
the Israeli Gov.) of Talmidei Chachamim as being "parasites".
This not a new phenomena. The gemara sanhedrin (99b) says that an
apikores is one who claims "mai ahani lan Rabbanan, L'didhu kari..." -
"What service do the rabbis do for us, for THEMSELVES they study!" The
gemara says this notion is actually against pessukim -"Im lo brisi
yomam valayla....& v'nasasi es kol hamakom.... - which tell us that
Torah study holds up the world & can save complete cities of sinners!
This gemara clearly teaches that Torah is not self serving, rather it
is a communal and even universal service.
This seems quite contradictory to the famous Gemara (Pesachim )about
R' Yosi's festive spirit on shavuos. As Rashi explains "I lav hai
yoma, kamma Yosi ika b'shuk" - "If not for Torah which raises me, i'd
be no different than the common Yosi."
All of humanity seeks individuality. Some feel it in their dress, some
in their car etc. These are quite shallow forms of one's unique
identity. R' Yosi was joyous in the true individuality that the Torah
brought out in himself.
Similarly, R' Sheishes would tell himself to be happy, because "lach
kra'i, lach tana'i" - "for yourself you have learned."
These stories seem to validate the 'selfish' impression the world has
of Talmidei Chachamim and seems to contradict the earlier gemara that
says torah study is a service to the world!
However the gemara itself answers, that although Torah study provides
sustenance to the entire world, "me'ikra linafshei" - the root of it
is for the person himself.
This needs explanation.
Yavo gemara shlishi L'hachri'a beineihem.... the gemara (shabbos 114a
) considers a stain on one side of a cloth a chatzitza for 'bano'im' -
Builders, which refers to Talmidei Chachamim, who, are busy building
the world all their lives.
In davening we say don't call them banayich - children of Hashem, -
rather Bonayich - Hashem's builders. What's wrong with the title
'children of Hashem'? Is that not complimentary enough?
It must be that "BUILDER" is the truer essence of the Talmid Chacham.
We can see that they build in their later years as they guide & lead
klall yisrael. But how can the gemara say they build the world "all
their lives"?!
R' Wolbe z"l answers, through Torah they Build themselves. That self
construction is what eventually builds the world.
Let me explain with an anecdote from the life of R' Wolbe himself.
When attending a conference of Rabbanim, he spent valuable time
beforehand, reading the 'program'. He explained that he was doing a
self analysis of which negative traits would be aroused when ploni
speaks on this topic & ploni on that topic. "You may ask" he'd say,
"that's nice but we're not here for that, didn't we come to solve
issues of the klall? However, let me assure you the convention in its
entirety will greatly gain from this."
The studying of Torah must relate to the real YOU. If studied
properly, it will reveal your true unique individuality, to work on,
improve and build. Only when the Torah talks to you personally, to
invoke change and development on a personal level, purifying the
negative traits, the self centeredness, and the ego, will it allow you
to build the world. It is through the personel building of character
that builds the world.
So it is true "lach kra'i, lach tana'i" the learning definitely builds
the learner. But not in a selfish, egoistic way, rather the whole
'self' building is actually for the improvement of the world at
large.
Talmidei Chachamim build the world, but every Jew is a builder as
well. Building families, - we wish a new couple that his marriage
should be a binyan adei ad and they should build a bayis ne'eman.
How many Shalom Bayis issues would not exist if only we would be
building ourselves! Working on our own 'structure' of tikkun middos
would so much help the building of a strong healthy family!
The alter of Novardik said, before he began learning mussar he used to
blame the world. Once he began mussar he shared the blame with himself
as well. "Now," he said, "I take all the blame and I see the world
favorably."
That self critique and analysis which the Torah draws out in the
individual is what allows one to truly build the world around him. Woe
is to the Israeli govt. officials who accuse the builders of the world
of being selfish. One day when they are audited for all the money they
mishandled etc. that it will be clear that "b'mumo pasal" all their
'building' of the land was for their own selfish wealth, power, or
re-election.
The Torah talks to us if we delve into it honestly and steadily. It
will reveal in ourselves our true essence, our nature, our desires,
our hopes, our faults…. We must be open to it and listen well always
checking if we are up to par with what we just learned.
With the proper "lach kra'i, lach tana'i" we can build our marriages,
families, communities, and eventually the whole world.
--
Posted By KH to KollelH blog at 5/14/2013 03:07:00 AM
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