That is what I assume asdfghjkl. I know I won't touch it.
Looks like it has been updated though
YWN Coffee Room » Bais Medrash
YWN Coffee Room Nightly D'Var Torah
(1842 posts)-
Posted 6 years ago #
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mod39: thanx!!! i'm doing tuesday, not on both monday & tuesday!!! thanx!!!
Posted 6 years ago # -
just for you, i edited the 1st post. 72, don't get any ideas
Posted 6 years ago # -
how do I reserve a night for a d'var torah sponsored by me????????
Posted 6 years ago # -
Jay matt: that was a great dvar torah on the 6 perek.
Do u have any on perek hey??please???????????????????
your seriosly gonna save my life!!i need a dvar torah on perek hey for tomorrow and i really cant find any!!!!!Posted 6 years ago # -
I'll see what I can do.
Sorry, for some reason, I thought you wanted Vav, obviously, the error was mine.Posted 6 years ago # -
mod39: thanx buddy!!! btw do you ever sleep???????????
Posted 6 years ago # -
torahtziva: we can have more than one person per night!!!! pick any night you would like buddy!!!
Posted 6 years ago # -
ויצא המן ביום ההוא, שמח וטוב לב
And Haman left on that day happy and content at heart. FIFTH perek, ninth passuk (sorry about before ;-)The passuk alredy states he was שמח, happy, so what is being added by the words וטוב לב (and content at heart)?
The Alshlich answers this question. The Megilla is telling us how HaShem blinded Haman and caused him to act like a complete fool. When a person is "confident at heart" he is free of worry, complacent, and confident that his success is assured. Regarding Haman, however, Esther's invitation should have made him think twice. After all, even the king was perplexed as to what was on her mind.
Any other person immediately would have started to worry, "Maybe I have done something wrong! Maybe I have slipped up somehow, and this is why the queen wants me at her banquet party with the king!" Even though such an invitation appears to be a great honor, a normal person would be troubled, and would persistently search his affairs for an explanation for this "honor".
Haman, in fact, did have a black mark on him - his decree against the yidden. What's more, if G-D forbid, the decree would be carried out, it would have sweeping consequences for the entire kingdom. Still, he was "content at heart". It did not even cross his mind that Esther's call was connected to the decree.
The Megilla wants us to realize that Haman's reaction was far from natural. Again, as throughout the story of Purim, HaShem was intervening. he was blinding the wicked Haman, in order to lead him to destruction.
Sorry for the mix-up (oh, and by the way, you owe me). Recompense will be accepted in the form of 2 divrei torah given here (by you, something not googled!) over the course of the next three weeks. We are all looking forward
Posted 6 years ago # -
JayMatt19: well done!!! thanx & shkoyach!!!!
Posted 6 years ago # -
my dvar torah's coming soon.$
Posted 6 years ago # -
great vort R' JayMatt!!$
****D'VAR TORAH FOR MONDAY****sorry it's a little lateוהטור השני נפך
The second row: nophech
(28:18)The fourth of the stones set into the face of the Choshen--Yehuda's stone--was a nophech stone. What significance is there in the <nophech, as the stone that represents Yehuda? The שבט of Yehuda was chosen by Hash-m to be the source of the nation's leadership. This שבט was suited for leadership roles because its leaders could humble themselves before the will Hash-m. At the Yam Suf, when no one was willing to venture into the water, it was Nachshon, the prince of Yehuda, who strode confidently into the sea, with total reliance on his faith in Hash-m. The letters of נפך, also from the word נכף to humble oneself, for that was the true greatness of Yehuda. (R' David Feinstein-Sefer Kol Dodi)
enjoy everybody!!$Posted 6 years ago # -
JayMatt19: well done!!! thanx & shkoyach!!!!!!!!!!
Posted 6 years ago # -
**********TUESDAY'S D'VAR TORAH********* by: R' Asdfghjkl Chairman of the CR Board
from the Shaarei Teshuvah:Two men were in the royal prison!!! One day, one of the walls collapsed, allowing the prisoners to escape!!! One of the men immediately seized the opportunity to escape!!! He asked his friend if he was coming??!! The friend declined, not wanting to break the law again!!!
Later, the King's Guard arrived and found that one man escaped while the other, who could have easily have escaped too, was still sitting there in his cell!!!
The guard began to furiously beat that man with his club!! The man asked the guard, "Why are you beating me??? It was my cellmate who escaped!!!
"Yes, but you had an opportunity and didn't take it. For that I beat you!!!"
The prisoner by not escaping showed that in his mind, the prison was not such a terrible place to be!!!חטא traps us in a prison!! We become so set in our bad ways and so full of shame that it is difficult to do תשובה!!! We have a golden opportunity to break out of that prison and do תשובה!!! Hashem gives us this opportunity every day with תפילה- and even more so with פורים-as I had said before- פורים כיום הכיפורים. If we do not seize this opportunity to escape, we would be showing that in our minds, the prison of חטא is not such a terrible place to be!!! That would be the saddest shame of all!!!
Have a wonderful day everyone!!!!
Posted 6 years ago # -
What happened to qwerty? J-Matt to the rescue again!
Update: sorry qwerty, for some reason, it was deleted. I restored itasdfg, well done as usual.
Moish-looking forwards
BTW, no, I do not sleep.
Posted 6 years ago # -
mod39: thank you, i now take a bow!!! do get some rest, your the hardest working mod here!!!
qwertyuiop: what happened to ya buddy????Posted 6 years ago # -
mod39: none of my comments made it last nite, but thanx for restoring it.$
Posted 6 years ago # -
MODS: please let this through.$
asdfghjkl: i was here till 2am last nite, ask the mods.$Posted 6 years ago # -
mod39: thank you, i now take a bow!!! do get some rest, your the hardest working mod here!!!
I think I'll do that.
(Even though there are posts to be approved. I'll need to leave them for another Moderator. Sorry)
Posted 6 years ago # -
This Shabbos being Parshas Zachor, I thought I'd give something on that.
כי מחה אמחה את זכר עמלק
The last letters of מחה אמחה את זכר, have the same gematria (with a kollel!) as Torah. Since the only way to truly accomplish a מחה אמחה, is through learning Torah (Birchas Avraham)
The Vilna Gaon says there is a different remez in the words מחה אמחה, Every מחה will be through an "אמחה." Yitzias Mitzraim occurred due to אמחה (Ahron, Moshe, Chur, and HaKadosh Baruch Hu). The Geulas Bavel also occured through an אמחה (Esther, Mordechai, Charvona and HaKadosh Baruch Hu).
Additionally, the Geula HaAsida will be through an אמחה (Eliyahu, Moshiach, ח' נסיחים, and HaKadosh Baruch Hu)
[JayMatt19's note: ח' נסיחים is found in the Gemarra Succah (42), Personally, and unfortunately, I have NOT seen it inside]
Posted 6 years ago # -
The tzitz was a gold forehead plate with the words “kodesh l’hashem” engraved on it.
The Medrash in Vayikra Rabba says that the ztitz was a kapara for azus ponim. (AKA – chutzpa)
The Rambam says that every midda (with two exceptions) needs to be in the middle of the road. When it comes to middos, no extreme is good. (shvil hazahav)
In general, chutzpa is a negative trait when in its extreme. But like every other midda, there is a form of chutzpa that is positive and even necessary.
The Baal Shem Tov says that if a person sees that his own character traits are not good, he should direct them towards constructive things. What is constructive chutzpa? Chutzpa is when a person stands up to others. When people make fun or scorn him for doing the right thing, a man’s chutzpa help him get past that situation. Someone who is naturally stubborn and has chutzpa should apply this midda when exposed to pressure that would compromise his ethical standards.
Back to the tzitz… why does the tzitz have the words “kodesh l’hashem” carved on it? Hashem is showing that when you take a negative midda like azus ponim and channel it towards constructive outlets, it’s not just “okay,” but rather, it is admired and is considered kadosh.
large part of it was taken from Rabbi/Dr. Abraham J. Twerski. (just don’t tell my mom I actually read it…)
Posted 6 years ago # -
well done Moish!!
Please tell 72 which day you'd like as a permanent. It appears a few days are now open
Posted 6 years ago # -
NO!
thanks, anyway.
Posted 6 years ago # -
moish01
just don’t tell my mom I actually read itwhy are you depriving her of shlepping shmattis? ;)
I can relate to this d'var torah. Can you?
Posted 6 years ago # -
Mods, please change me from Wednesday, to Tuesday this week, as, being a Yerushalymi, it would probably be in everyone's best interest that such a change be made.
Posted 6 years ago # -
she doesn't always have to know everything. good and bad.
sure, i can relate. that's why i put this up in the first place.
Posted 6 years ago # -
Here is a dvar Torah from asdfghjkl li'eloy neshmas Chana Shaina bas R' Yitzchak Meir
Importance of a Mitzvah:
Rav Shlomo Kluger ztz"l accepted a new position as Rav. Shortly after,, there was bris to which he of course was invited. When he got there he saw that everybody was waiting around and the bris was not proceeding. He inquired about the delay and was told that the father of the baby was in the next room dying. In that place it was the minhag that if the father of the baby was on his deathbed on the day of a son's bris, they would wait to see if the father was indeed going to expire that day so that they could then name the baby after the father.
Rabbi Kluger was aghast. He ordered the bris to take place immediately for two reasons:
First there is the concept of Zerizim makdimim l'mitzvos - One should always do a mitzvah as soon as possible. Naming a baby after a father does not justify a delay in performing a mitzvah.
Secondly, the merit of the mitzvah will serve as a zechus to heal the father. Particularly the mitzvah of bris milah, because when a bris in performed the malach Raphael comes down to heal the baby. Once Raphael is healing the baby he can also heal the father.
At the Rabbi's urging the bris was performed immediately and that minhag was officially abandoned. Shortly thereafter the father made a miraculous recovery.
Posted 6 years ago # -
cool DT, mod.
Posted 6 years ago # -
very nice, moish. chutzpa is also what enables you to stand the attacks you get from all sides. The good part is that you don't snub the worthwhile comments made at you, so you are in the golden mean.
Posted 6 years ago # -
squeak, THAT is leitzanus. very apropos to this timing - purim and parshas zachor.
so squeak, will you honor us with a dvar torah about the midda of amaleik?
Posted 6 years ago # -
My first thought was, what a lamdan this moish is, he even knows that the mussar sefarim connect the sin of leitzanus to Amalek's actions! Then I realized that it is probably just something some rebbe or other told you when you cracked a joke. Nice.
Posted 6 years ago # -
Parshas Zachor
Devarim 25, 17-19
Remember what Amaleik did to you on your way out of Egypt.
When they happened upon you on the way, and you were tired and exhausted, they cut off those lagging to your rear, and they did not fear God.
Therefore, when Hashem gives you peace from all the enemies around you in the land that Hashem your Hashem is giving you to occupy as a heritage, you must obliterate all reminders of Amaleik from under the heavens. You must not forget.Rashi on our verse identifies Amalek with a philosophy of “mikreh”, happenstance. Thus the use of the word “Karkha” — happened upon you. There is also frequent mention of the gematria of Amalek being the same as that of safeik, doubt (240). They taught of a world of accident, not purpose. This is why, in the original war against Amalek, Moshe’s role was to sit atop the mountain with his hands raised, and “As long as the Jewish people looked Heavenwards and humbled their hearts to their Father in heaven, they prevailed.” (Rosh haShanah 2a)
The word “karkha“, is somewhat ambiguous, allowing Chazal (cited by Rashi on Devarim to also be taken as a derivative of “kar“, cold — “who cooled you off on the way”. Amalek is also identified with a cooling off of the spiritual high and prestige Israel had after all the miracles of the first half of the book of Shemos. To quote the Tanchuma:
Amalek cooled you off in the presence of others. This may be likened to a boiling hot bath, which no person could enter, for fear of being scalded. One roughneck came along and jumped into the steaming water. Although he became scalded, he cooled it off for others; now others will say that it’s possible to enter this hot bath. Likewise, when the Jews left Egypt, at the time of the Exodus, Hashem split the Sea for them and all the Egyptians were drowned in it. At that time, the fear of the Jews - and Hashem - fell upon all nations of the world, as is written, “Then were frightened the Dukes of Edom..” (Shemos 15:15)
Combining these two, we get an image of Amalek who allows our spiritual peaks to cool by making up excuses, how the event we found so moving and inspiring at the time can be explained away as coincidence or a single odd event, nothing to cause us to rethink “real life”.
Amalek stands for the mindset which avoids holding on to permanent improvement. And so, Purim’s fight against Haman can be viewed as a battle to see the meaning in the events of our lives, and to refuse to simply “cool off” after them. “Purim” - or lotteries - are not random, they are expressions of the Will of Hashem. Whether it is Hashem postponing Haman’s attack until we had a chance to do teshuvah or whether it is the difference between the goat chosen in the Beis Hamikdosh on Yom HakipPurim to be headed upward to Hashem, or downward to ruin.
This notion that Purim explains the way to make a change permanent ties in with a thought on Parshas Pekkudei. There is a famous Aggadita that explains why Moshe Rabbeinu could not be the one to take us into Eretz Yisrael. Anything Moshe did is permanent. This is important, because if it were possible to abrogate one thing that he did, it brings into question the permanence of the Torah. However, Hashem knew that the time would come when the Jews would deserve punishment. By having Yehoshua bring us into Israel, it made the choice of exile a possible punishment.
… On the eighth day the assembly was done by Moshe.
The eighth day also parallels the Third Beis Hamikdosh, which will never be destroyed. Moshe was not merely participating in the consecration of the Mishkan, but also was demonstrating the permanence of the Messianic age. The Temple will not fall again; there will be no more exiles.
But what gave Moshe Rabbeinu’s actions the power of permanence?
We find that Hashem uses two adjectives to describe Moshe. The first is anav, modest.
The second, is that Hashem calls him "Moses My servant", Moshe Avdi. "Moshe avdi is not like that" (ibid 7). Rabbiner Hirsch finds a similarity between Eved, with an Ayin, and Avad, with an Aleph. Avad means lost. Eved, with the voiced ayin instead of the silent aleph, means one whose will, desires, and self-identity are occluded by another's. Moshe Avdi, therefor, means, Moshe, who made his desires secondary to Mine.Both adjectives, anav and eved, describe Moshe Rabbeinu as one who placed his own desires second. Everything Moshe did was l'sheim Shamayim (for the sake of heaven). His actions were an expression of Hashem's will.
R. Yochanan HaSandler (Avos 4:14) describes what gives permanence to a congregation.
Any congregation which is l'sheim Shamayim will end up existing, and congregation which is not lesheim Shamayim will not end up existing.
Perhaps this too is the source of the permanence of Moshe Rabbeinu’s actions. Just as a congregation that is lesheim Shamayim endures, so too other activities.
In turn, when defining anavah we looked at Esther’s willingness to step forward “if it is for this very time that you reached royalty” and how stepping forward and making something of herself required “ka’asher avadti avadti - as I am lost, so I will be lost. A balance between knowing who you are capable of being and who you aren’t.
And so, Esther too explains that road to real, permanent, change.
Purim is permanent in a way the other holidays isn’t. It alone has a role that doesn’t end with Moshiach. This would explain why the Megillah’s story doesn’t end with the Jews’ victory in defending themselves. It continues on to tell us how to revisit the events of Purim each year. And then, the short chapter 10… After everything the king goes back to setting taxes, and Mordechai is liked by most of Jewry. Not all - this is no fairy tale ending! Everything is back to the same, but it isn’t; there is commitment for the future, and thus the journey to the second Beis Hamikdosh began.
Posted 6 years ago # -
Shkoyach M42 for posting that Dvar Torah on behalf of asdf, li'eloy neshmas Chana Shaina bas R' Yitzchak Meir.
**edited**
Posted 6 years ago # -
shavua tov, moish and asdf- nice one.
Posted 6 years ago # -
What happened on the front page? Why am I up for Sunday and Wednesday? Motzei Shabbos (perm) and this week (Tuesday)
More from the megilla:
איש יהודי, היה בשושן הבירה; ושמו מרדכי, בן יאיר בן שמעי בן קיש איש ימיני
Why does the megilla only choose these three predecessors of Mordechai?The gemarra in Megilla states that the name יאיר is a verb to mean "to give light", and Mordechai, his son, "gave light to the eyes of Bnei Yisroel through t'filla".
The name שמעי is based on the verb שמע which means to hear, and Mordechai was one whose prayers were heard.
The name קיש is like the verb להקיש, or "to knock", so that when Mordechai "knocked at the Heaven's gates of mercy, they opened for him".
The sifsay tzaddik tells us that the Admor of Piltz once expressed astonishment about this gemarra. He remarked to the Sfas Emes that the order of events are seemingly reversed. That is, Mordechai's "knocking" at the gates of Heaven (קיש) should be mentioned first, since this is what occurred first. Only after the gates had opened, could the t'fillos enter and "be heard" (שמעי). In turn, only after Mordechai's t'fillos were heard, could those of the rest of Klal Yisroel be heard and be answered, so that only in the end was Mordechai responsible for bringing light to the eyes of Klal Yisroel (יאיר)
The Sfas Emes completely agreed. After all, IN TERMS OF WHEN THESE PREDECESSORS LIVED, קיש(knocking) did come first! Then came שמעי (the hearing), and only after those two, did we have Yair(light), the father of Mordechai.
Posted 6 years ago # -
squeak, put it this way: i know enough mussar in my sleep that i could be a mashgiach.
oh and you call it the "sin" on leitzanus. it's a midda, isn't it? accoring to the rambam's shvil hazahav there is some room for leitzanus. the only things that have to be extreme are kaas and gaava.
Posted 6 years ago # -
sorry, squeak, i meant "sin of leitzanus."
by the way, JayMatt, i really always thought migillas esther was really cool so thanks for all your divrei torah on it. even though i knew that last one :)
(i think i get too proud when i actually know something - it's not good)
Posted 6 years ago # -
ALIYOS REFOEL ZEV - Divrei Torah and Mussar on the Yomim Tovim
לעילוי נשמת האברך
החשוב ר' רפאל זאב "עה בן ר' חיים צבי נ "יPurim 5769 Issue 19
FULFILLING THE WILL OF HASHEM
By: R’ Dov KeilsonAs we approach the joyous day of Purim, we delight in the holy story of yesteryear, Megilas Esther. Each verse and each word is filled with endless meaning and depth, and we are inspired and moved as we watch the Hand of Hashem unfold. The Torah on the Megilah is endless, and each delicacy of wisdom finds favor by all those who partake in it. I would just like to share one beautiful thought and lesson that I heard last year, in the name of Rav Henoch Leibowitz Zt’l (The late Rosh Yeshiva of Yeshivas Chofetz Chaim), and I later saw it in the Sefer Ohel Moshe from Yb’l R’ Moshe Scheinerman Shlita (Rav of the Kehila Kollel Bnei Hayeshivos) in the name of the Sefer Yeshurun from R’ Y. M. Feinstein Zt’l:
The Megilah tells us (2,11) that each day Mordechai would go in front of the courtyard of the Beis Hanushim, to find out how Esther was doing, and what would be done with her. Rashi explains that Mordechai was one of the Tzadikim to whom Hashem hinted about a redemption. Mordechai said that it could not be that this Tzadekes was taken to marry Achashverosh, unless it is that through her redemption will be brought to Klal Yisroel. Therefore, Mordechai kept coming to see what was happening to Esther.
In the Posuk right before, (2.10) the Megilah tells us that Esther would not reveal her identity to anyone because Mordechai commanded her not to. Rashi explains that Mordechai hoped that Achashverosh would think she was from a despised nation and he would send her away. If it was known that she was from the family of Shaul, Achashverosh would want to hold onto her.
The question is, if Mordechai understood that the redemption is coming through Esther being in the palace, why did he want her to leave? If she would be sent away, the redemption would not be able to come through her? The answer is, that even though the salvation of Klal Yisroel was dependent upon her remaining there, Halacha dictated that he must do all that is in his power to have her leave, so that she need not marry Achasverosh. Although he received a hint from heaven, it is not enough to put aside a Halacha in Shulchan Aruch.The principle that we learn from here is vital to know and internalize: The happenings in this world are all in the hands of Hashem, our Avodah is only to fulfill the will of Hashem. We must leave the events of life to be run by Hashem, and do our part in that which Hashem asks of us to do.
Based on the above principle, R’ Scheinerman asks: since Mordechai was trying to save Esther from Achashverosh, why did Mordechai save the life of Achasverosh from the hands of Bigson and Seresh? Rather, Mordechai should have let Achashverosh die.
My father in law, Dr. Brickman suggested the following answer: if you look through the Midrashim as explained by the Meam Loez, it seems clear that Bigson and Seresh were actually in conspiracy with Haman. They wished to kill not only Achasverosh, but Esther as well, as they hoped to have Haman’s daughter take over as queen. Considering this, Mordechai was revealing the news not really to save Achasverosh, but more importantly to save the life of Esther!
The story of Purim reveals to us the endless divine providence that is behind every tiny event in each of our lives. We should be inspired with endless love to Hashem for all that He does for us always, and at the same time be inspired with enthusiasm from those great individuals who spend all of their lives only fulfilling His will always. BS”D
Newfound Respect
By: R’ Chananya KramerThe Megillah tells us that “lo higida Esther...” Esther did not reveal either her birthplace or her nationality. The Gra explains the reason for Esther's silence as follows: When the proclamation went out that all beautiful maidens be brought before the King Achashverosh, Esther hid. When she was found, she refused to go to the king and had to be taken forcibly. Mordechai feared that the king would take offense at Esther’s reluctance to marry him, and would kill her and her nation. Therefore, Mordechai commanded Esther not to reveal her nationality.
When Esther reached the palace she was shown great honor. She was chosen as Queen, and the king only showed respect for her. It was therefore apparent that Achashverosh would not harm her or her nation. Why, then, did Esther refuse to disclose her nationality, despite that fact that Achashverosh repeatedly pleaded with her to reveal it? The Gra explains that since Mordechai commanded her not to reveal her identity she refused to disclose it, even though she knew that the reason behind the command was no longer applicable.
The Gra's explanation of this pasuk seems perplexing. If Esther knew that the reason behind Mordechai's command was no longer applicable, why then didn't Esther reveal her background? Furthermore, if Mordechai himself would have been able to communicate with Esther he would surely have rescinded his command? This question is strengthened in light of the following chazal which portrays the utmost respect that one must have for a king even if the king is a gentile and a rasha.
The pasuk in Shemos (10:11) tells us that Moshe and Aaron were forcibly removed from Paroh's presence after they informed him about the maca of arba.The Da'as Zekainim explains that the reason they didn't just leave, when they saw Paroh getting agitated, is because since initially Paroh had asked them to come to his palace, they didn't want to leave until he gave them permission.Rav Henoch Leibowitz zatza”l explained that it would not have been derech eretz to Paroh if they would have left before he gave them permission since Paroh called them initially. They therefore waited until Paroh asked them to leave albeit forcibly and in a disgraceful manner. Rav Henoch pointed out that Paroh was a rasha merusha who seemingly didn't deserve any respect, especially at the expense of the hand-picked messengers of Hashem, Moshe and Aaron. It seems from the Da'as Zekainim that nevertheless a king deserves respect.
The pasuk in Shemos (11:20) records that Moshe told Paroh that, “after macas bechoros all your Egyptian servants will come to me and demand that we, the Yidden, leave Mitzrayim.” Rashi quotes a Midrash Rabah that points out that in his statement Moshe accorded honor to Paroh, because in reality Paroh also came to Moshe along with his servants. Moshe however, omitted Paroh from his statement to honor him. Again we see the idea that rasha or not, a king deserves respect.
Let us reexamine our situation with Achashverosh and Esther. King Achashverosh repeatedly begged Esther to disclose her identity, yet Esther refused. Is this not a great lack of respect to the king? Why did Esther consistently refuse the king, if the reason for her refusal (Mordechai's command) no longer applied? If Mordechai himself would be able to communicate with Esther wouldn't he advise Esther to acquiesce to the kings incessant requests?- It seems that there are two approaches to answer this question.
- Our gedolim are the key to our mesorah and it is imperative to adhere to and guard their every command. Esther listened to Mordechai's command despite the fact that the reason no longer applied, as a geder (a fence) lest she weaken slightly in her adherence to the gedolim when the reason would apply. (shamati mechacham echad).
- Our gedolim deserve the highest level of respect and honor. Esther felt that since she had a command from Mordechai – even though the reason was no longer applicable - it would be showing Mordechai respect by adhering to his now “empty” command. Esther felt that this lifnim meshuras hadin respect for Mordechai took precedence over her chiyuv to respect king Achashverosh.
Our rebeim and gedolim are the conduits through which we can have a clearer picture as to what the proper avodas Hashem is. Let us honor them and heed their advice. A freilachen Purim.
R’ Refoel Zev Chait was a budding Talmid Chochom who tragically passed away at the young age of twenty nine. He was a living example of a true Ben Torah with impeccable Midos and character. Through his Yisurin at the end of his life he brought out an even greater picture of the true Ben Aliyah that he was. The name of this publication takes on this name, as an aliyah to his Neshomah, and with the Tefilah to bring Aliyah and inspiration to all those that read it.
Posted 6 years ago # -
I think nobody is on for tonight, so why not? I'll give it a shot (By the way, any information leading to the whereabouts of Moderator 72 would be appreciated)
What is Ta'anis Esther about? Why do we fast? Since we could have been killed (but were saved) we fast? NO, WE CELEBRATE! (the same question also applies to ta'anis bechoros, but we won't be discussing that)
Also, whenever the calendar conflicts with a ta'anis, the ta'anis gets pushed off. The lone exception being ta'anis esther. I remember hearing from Rebbeim that this was since it was a "happy fast" (I thought it was so Purim would stay the same).
So, what gives? I saw the following answer (sorry, forgot who). The reason we fast is a remembrance for the 3 day fast that they did during the megilla. It is a day to remind us of the power of fasting, and the power of our tfillos. This is why we fast, even though there was no actual harm done to us. This is also why we move it up, as it is unlike any other fast.
Posted 6 years ago # -
mod, but those three days of fasting were in nissan.
i once saw that the fast is because klal yisroel fasted whenever they went to war. yud gimmel adar they fought against the goyim so the fast is in remembrance of the war. the name taanis "esther" is to remember esther's fast (which took place in nissan)
Posted 6 years ago # -
granted they were in nissan. But what are we going to do? Fast during pesach? Since it was directly related to the Purim story it occurs just before purim.
Nice pshat though
Posted 6 years ago # -
don't worry, i didn't make it up ;)
and yeah, like i said, the name of it is because of the three day fast. but the actual fasting is because of the war. look it up if you really care for an answer ;)
Posted 6 years ago # -
I have (just don't remember where). The reason I saw is the reason I mentioned. I am giving you credit for offering ANOTHER nice reason moish, why are you arguing that yours it the ONLY one?
Posted 6 years ago # -
nice work! mod 39. have a good fast.
Posted 6 years ago # -
I read somewhere that one of the reasons for the fast is so we don't start drinking early and miss the megila
Posted 6 years ago # -
oh i'm not. trust me, i don't care about anything THAT much...
Posted 6 years ago # -
Mussar HaTorah - Torah Insights into Human Nature – Dedicated in memory of Rabbi A. Henach Leibowitz zt"l
Based on the talks of Rabbi A. Henach Leibowitz zt”l, Rosh HaYeshiva of Yeshivas Chofetz Chaim – RSA14 Adar, 5769 Vol. 10, No. 20 Purim
“And Mordechai told Esther … ‘and who knows if it’s for this reason that you became the queen.’ ” (Esther 4:13-14)
When Mordechai asked Esther to approach Achashveirosh and plead with him to save her people from destruction, Esther hesitated. It was not yet her turn to see the king, and if she would enter the throne room uninvited she would deserve to be killed. It would be better, Esther reasoned, to wait until summoned to see the king, and then present her case. Mordechai responded harshly to this reasoning. “If you (Esther) are silent at this time,” Mordechai threatened, “(Hashem’s) salvation will come from other sources and you and your family will be destroyed.” Then Mordechai continued on a more encouraging note, “And who knows if it’s for this reason you became queen.” The Midrash (Shocher Tov, Tehillim 22) cites this incident as a source-lesson in how to correct others: “One should not push away with both hands, but rather distance with the right hand, while bringing closer with the left.” In other words, although Mordechai had to use strong, threatening language, he softened the blow of his reprimand by concluding with a positive statement – maybe this is the reason Hashem caused Achashveirosh to choose you to be his queen!
Our sages derived an important guideline in the laws of rebuke from this incident. They understood that Mordechai sensed that a two-handed rebuke would not be properly accepted by Esther. Had Mordechai not tempered his words, his rebuke would have been rejected to some degree. But we are talking about the great and righteous Esther! She was one of only seven female prophetesses mentioned in Tanach. She was surely a humble tzadekes untainted by personal ego. Her intentions were focused solely on the best way to save her nation from destruction. She merely disagreed with Mordechai on the most effective approach, and at worst had only a slight, subconscious bias that influenced her thinking. Could it be possible that she would have somehow rebuffed Mordechai’s request had he not have added those few mitigating words?
The Midrash is teaching us the delicate sensitivity of the human personality. Even the greatest and most righteous among us can be challenged when confronted with criticism and correction. No one is immune from having some degree of hurt and insult when we are rebuked. Together with our noble essence, as beings created in the image of Hashem, we carry a sensitivity to any lowering of that dignity. Mordechai, the leader of his generation, was acutely aware of this delicate aspect of human nature. Had he not ended on that positive note, Esther might not have been able to fully absorb his message, and perhaps her actions might have reflected that difference.
There are two areas of practical application to this lesson: the delivery of rebuke and the acceptance. In both cases we must remember that we all remain at least a little “allergic” to reprimand. When criticizing others we must always soften the blow with a positive encouraging message. In receiving a reprimand, let us be aware that when we are criticized we are likely to put up defensive barriers to even the most imperative truths. If we focus on admonishing others out of love and concern for them, we will find ourselves being careful with the feelings of the recipient; if we anticipate our own sensitivity to reprimand, we will find it easier to accept it and improve ourselves to reach our true potential. She merely disagreed with Mordechai on the most effective approach
© 2009 by Rabbi Aryeh Striks & Rabbi Shimon Zehnwirth. For more information visit http://www.torahstation.com
Posted 6 years ago # -
>>I read somewhere that one of the reasons for the fast is so we don't start drinking early and miss the megila <<
Unless it is a mishulash, I usually don't hear the megilla on an empty stomach
Posted 6 years ago # -
JayMatt, you don't hear megilla right after mincha/maariv?
Posted 6 years ago # -
I do, On Shushan Purim!
Posted 6 years ago #
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