Can someone please anyone (preferably a talmid chochom TMB you can volunteer) update this thread once!
YWN Coffee Room » Bais Medrash
YWN Coffee Room Nightly D'Var Torah
(1842 posts)-
Posted 4 years ago #
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does anyone have a dvar torah for this coming up shabbos??? it would be greatly appreciated
Posted 4 years ago # -
yolk you'll notice that this thread is falling into a state of disrepeair no-one posted on it for a month
go check the k'motzey sholol rov lekach tov or torah loda'as
alternatively read the leaflets they give out in shul
(in london it's the alim and peninim al hatorah)Posted 4 years ago # -
Parshas Bo
We Have Time
By Rabbi Label Lam
Rabbi Yitzchok says; ‘It was only necessary to begin the Torah from, “This month is for you… (Shemos 12:3)”’ (Rashi - On the first word in Chumash-“Breishis”)
Rabbi Yitzchok explains why the Torah started way back when with “Breishis” but we are left to ponder, “Why should the starting point of Chumash have otherwise been all the way here in Sefer Shemos?” This first commandment signals the beginning of the redemption; the birthing of a nation. How so? A slave, by definition, has nothing. His time is not his own. At this moment the Jewish People are empowered to take back control of their time and participate in creating a calendar. Controlling one’s own schedule is the first great step of freedom.
One of the 6 questions we are asked after 120 years is, “Did you fix times for Torah?” (Shabbos 31) The Maharal explains that since the intellect is the supreme function of human the question tests not whether or not we learned as much as whether or not we had fixed appointments to learn. The ability to create goals, set aside times, and climb deliberately through the gauntlet of daily needs and urges testifies that one’s spirit had succeeded to rule over his earthy tendencies.
Sefer Cheshbon HaNefesh writes, “The animal spirit has a short attention span. It observes the world with material eyes, seeing only that which is close, obvious, and immediate…The intellectual human spirit is in constant danger of itself being swallowed up by the desires of the animal spirit.” Rabbi Yisrael Salanter ztl. had observed about this aspect of the human condition that “a man is a drop of intellect in a sea of instinct”. Who can forget the current images and accounts of people clutching to trees for their lives as all is swept away below? Fixing times for Torah is no less “a tree of life to those who grasp it!” (Mishle’ 3:18)
The Talmud (Rosh HaShana) demonstrates anecdotally that the word for “fixed”-keva as in “Fixing times for Torah” also means “to steal”. How are the concepts of “fixing” and “stealing” compatible?
In order to fix times for Torah one has to steal from other competing interests. While waiting for the bus or an important phone call there are thousands of hours that at risk of falling by the wayside waiting to be retrieved or stolen back and fixed as times for Torah learning. The Mishne in Avos reminds us, “Don’t say when I’ll be free I’ll learn. Maybe you’ll never be free.” Some present need will always be there to push out learning if it is not locked away in pockets sacred appointments.
There’s a problem we all have with time. It runs through our hands like water. We cannot hold it. Eventually it is spent. We take photographs and stash away money but time slips like sands through the hour-glass and we are helpless to stop the clock. Time spent busy with Torah is time stolen from the world of temporality and deposited, effectively fixed forever.
The Alter from Kelm zt'l instituted a mandatory five minute learning session to teach the value of small amounts of time. The accumulative accomplishments of those well used moments became measurable monuments to the potency of this lesson. He also regimented the students to rise at 3:30 AM and eat breakfast and learn from 4 to 7. The purpose of this daily exercise was to teach zeal and to train them to fix times for Torah even under unusual circumstances. Making such good use of time is symptomatic of a genuinely free person. When doing so, we gain mastery over something otherwise illusory and impossible for a man to grasp. It can truly be said then, “We have time!”
Posted 4 years ago # -
wow
I didn't mean it seriously TMB but kol hakavodPosted 4 years ago # -
The Shepherd
The Baal Shem Tov was once shown from heaven that a certain simple man called Moshe the Shepherd served Hashem, blessed be He, better than he did. He longed to meet this shepherd, so he ordered his horses harnessed to his coach and traveled, with a few of his disciples, to the place where he was told the shepherd lived.
They stopped in a field at the foot of a hill and saw, on the hillside above them, a shepherd who was blowing his horn to call his flock. After the sheep gathered to him, he led them to a nearby trough to water them. While they were drinking, he looked up to heaven and began to call out loudly, "Master of the world, You are so great! You created heaven and earth, and everything else! I'm a simple man; I’m ignorant and unlearned, and I don't know how to serve You or praise You. I was orphaned as a child and raised among gentiles, so I never learned any Torah. But I can blow on my shepherd's horn like a shofar, with all my strength, and call out, 'The L-rd is G-d!'" After blowing with all his might on the horn, he collapsed to the ground, without an ounce of energy, and lay there motionless until his strength returned.
Then he got up and said, "Master of the world, I'm just a simple shepherd, I don't know any Torah and I don't know how to pray. What can I do for You? The only thing I know is to sing shepherds' songs!" He then began to sing loudly and fervently with all his strength until, again, he fell to the earth exhausted without an ounce of energy.
After recovering, he got up again and began to call out, "Master of the world! What is it worth that I blew on my horn and sang songs for You, when You're so great? What more can I do to serve You?" He paused for a moment and said, "There's something else I know how to do and I'll do it for Your honor and glory!" He then stood on his head and began to wave his feet wildly in the air. Then he did somersaults one after the other, until he collapsed on the ground, exhausted. The Baal Shem Tov and his disciples watched all this from a distance in amazement.
The shepherd lay there silently until his strength returned. Again, he began to speak and said, "Master of the world, I've done what I can, but I know it's not enough! What more can I do to serve You?" After pausing to reflect, he said, "Yesterday, the nobleman who owns the flock made a feast for his servants and, when it ended, he gave each of us a silver coin. I'm giving that coin to You as a gift, O G-d, because You created everything and You feed all Your creatures, including me, Moshe the little shepherd!" Saying this, he threw the coin upward.
At that moment, the Baal Shem Tov saw a hand reach out from heaven to receive the coin. He said to his disciples, "This shepherd has taught me how to fulfill the verse: 'You shall love the L-rd your G-d with all your heart, with all your soul, and with all your might.'"
Posted 4 years ago # -
"disrepair"...because it's hard to know if anyone even reads the posts here.
Parshas Bo:
"ki ein bayis asher ein shom meis"
Rashi says,if there was a bechor,he died,and if not,the oldest member of the household died.
Others say,the mitzri women were immoral so there were multiple bechorim/os? in every single household.Each of their children was SOMEONE's bechor.
I know this sounds like laytzonus,but think about it:
The more things change the more they stay the same.Posted 4 years ago # -
Torah Thought on Parshas Shemos
From Pinnacle of Creation based on the talks of Rav Henach Leibowitz zt'l, Rosh Yeshiva Rabbinical Seminary of America. Pinnacle of Creation was co-authored by Rabbi Shimon Zehnwirth of Torah Academy of Buffalo Grove)
Blind to the Consequences
"Go to Pharaoh, for I have hardened his heart and the hearts of his servants..." (Shmos 10:1)
Rabbeinu Bechaya explains that Pharaoh initially hardened his own heart (ibid. 8:28, 9:34) and then Hashem hardened Pharaoh's heart further in order to multiply Hashem's wonders and miracles in Egypt. But what exactly is meant by "hardening" one's heart?
Rabbeinu Bechaya explains this concept by referring to a pasuk in Mishlei (28:14): "Praised is the man who always fears; and one who hardens his heart falls in evil." He extols the virtues of someone who "feels fear in every action he takes. He studies them (his actions) and considers their consequences, disadvantages and benefits before he puts them into effect." Such a person, Rabbeinu Bechaya tells us, is truly praiseworthy. He acts with wisdom. He earns an honest living without taking that which is not coming to him. He eats only healthful foods that sustain his body and he is surrounded by the many mitzvos that he performs. Rabbeinu Bechaya then explains the second half of Shlomo's statement, which refers to the converse: "A person who does not contemplate the results of his actions is hardening his heart. And this is only because of his evil heart and the cruelty in it."
Here we have the definition of "hardening" one's heart--a lack of concern and contemplation regarding the results of one's deeds. The cause: an evil heart that is cruel--to one's self. Is someone who does not carefully contemplate his actions actually cruel to himself? Couldn't it be possible that he is not a conscientious person, or merely too lazy to think his actions through properly?
Rabbeinu Bechaya is teaching us a sobering truth about the human psyche: A person's natural state is one of complete awareness and concern for the ramifications of each of his actions. Man was Divinely fashioned with an alert and perceptive mind; he naturally feels a need to anticipate consequences and look out for his future. Only one who possesses a certain degree of cruelty to himself can stifle this instinctive drive to be concerned about his actions.
The world is filled with people who go about their daily lives, never concerning themselves with the results of their actions and where their deeds are leading them. One who conducts himself in such mindless routine is compared by the Mesilas Yesharim to a blind man walking on the banks of a river, oblivious to the mortal danger he faces with every step he takes. The only difference between the two is that the blind man is not blind by choice while the other person shuts his eyes willingly. He would normally see the pitfalls before him, but he deliberately and cruelly shuts his eyes to the peril that awaits him.
To the degree that we have compassion on ourselves and remove any trace of callous cruelty to our own welfare, we will "open" our eyes to examine our deeds and where our life is going. We are endowed with a natural desire to be concerned about our actions--we need only be kind to ourselves and follow this natural tendency. Our actions, and our lives, will then surely befit our status as the pinnacle of all creation.
Posted 4 years ago # -
A coworker just told an amazing story about a shidduch. Reb Boruch Frakel-Teumim, or his father, grew up in Austria. As a bochur went for a walk while caught up in learning. The daughter of the king saw him, was impressed and, decided she’d like to marry him. The king agreed, and they’d force him to convert C”V. One of the kings close aids was friendly with the Rav, rabbi Frankel, knocked at his door in midlle of the night to tell him what’ll happen with his son tomorrow…
Frantic and not knowing what to do, he asked around, was suggested he marry his son off right then and there in middle of the night. Since the king was catholic and didn’t believe in divorce itll solve the crises. But who to marry without any preparations, midnight?
The rebbitzen suggested their maid, a Jewish yesomah who lived with them.. They asked her, and she readily agreed. Got married midnight, wrote up a kesubah..
Next day when the kings emissaries came for the boy they told them he is married..
A couple of months later, the rebbitzen and MIL approached her DIL and thank her for saving her son… BUT its time to end it, this was temporary. The DI< broke down and saying “no way! We are married, no reason to end it”. When the MIL approached her son his response was the same. He said no! There were many “fyneh” shidduchim with nice dowries out there for him….
She gave birth ten times, to ten! sets of twins, 20 kids. That’s where the name frankel-Teumiim comes from.
Amongst their descendants are all the Sanzer ainiklach: Bobever Rebbe, Klausenborg, Sanz, shinever etc… it’s a long list of people who had huge affects on Klal Yisroel..
Sometimes the simple dowerless yesomah with pure middos is the one to build the truly beautiful family!
Posted 4 years ago # -
It reminded me of another story: A similar story happened with a Jewish girl named Sarah. A polish nobleman’s son desired her. The family was frantic and came the plan to marry her off to a poor old man who had just come to town. They did so and saved her from the “prince”.
After a couple of months he offered her the divorce that her family was pushing her to accept. She refused! Said he’s a good person… They had a son named Layb. She became an almonah after a few years…
She raised him and he became a chasiddish Rebbe. They called him Reb Layb Sarah’s giving her mother the credit of his greatness.
Amongst their descendents are all the Sorotzkins (Read: Soroh’s Kind- child). Ezy Sorotzkin of LevLeachim, Reb Yitzchok Sorotzkin, Reb EM Sorotzkin of Springfield, Dr. BenTzion Sorotzkin. OF past, Reb Boruch, Reb Lazer and Reb Zalman Sorotzkin… amongst many others.
Again sometimes the simple shidduch is what creates the eternally great family…
Posted 4 years ago # -
Parshas Yisro Highlights:
1.A person possesses uncultivated raw material within him.
Just like crude oil must be refined and is then extremely valuable,the yidden,capable of sinking to do chayt ha'aygel,also purified themselves and rose to be worthy of matan Torah.2.Rav Elya Lopian says we know that Yisro was a mivakaysh,BECAUSE HE WORSHIPPED EVERY SINGLE AVODAH ZARAH IN THE WORLD.
Why?
Because he was searching and searching for the right god...and that's why he finally found...Hashem.Posted 4 years ago # -
אשר הציל אתכם מיד מצרים ומיד פרעה אשר הציל את העם מתחת יד מצרים
Why the Difference and what is the difference between them?
The where saved on two levels hence the use of two languages. One is the actual Golus living in a strange land, and the second is the working of the Jews as slaves.This like the Posuk says:
כי גר יהיה זרעך בארץ לא להם, ועבדום וענו אותם
That is first you will be strangers in a strange land and then and only then,you will suffer as a slave.
But Moshe and Aharon who were from the Shevet Levi who only had one aspect of this Golus the Strangers in a strange land, and not the slavery, so Moshe and Aharon it says "אשר הציל אתכם מיד מצרים" as you where saved from the Hands of Mitzrayim meaning the Slavery. But when Yisro is talking to them about the rest of Klal Yisroel he say מתחת יד מצרים to add the extra aspect of מתחת that is ועבדום וענו אותם the slavery
Posted 4 years ago # -
The Posuk starts off:
וַיֹּאמֶר מֹשֶׁה אֶל-הָעָם אַל-תִּירָאוּ
Then it goes on too say:
וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל-פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ
The question is she we fear or not?
The Shev Shematzah in his Introduction to his work addresses this question. There where two things they where afraid of at Har Sinai. One was the Fireworks all around them the thunder and lightning, loud noises and Flames of fire from that Moshe was saying Do Not Be Afraid. Then there was Hashem who came down to deliver the Torah Fear of Heaven is diffrent there one should definitely be Afraid
Posted 4 years ago # -
אַתָּה וּבִנְךָ וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ
Why would the Torah List animal before the Geirim?
The first few items - "your sons, daughters, servants, maidservants, and animals" - are all under your direct control. It is your personal responsibility to make sure that they rest and don't work on Shabbos.
The convert, on the other hand, doesn't belong to you. You should teach him what to do and what not to do, but you don't have the power to compel his observance - that would be up to the beis din.
So the convert is in a separate category, and naturally has to be listed separately.Although this does not answer the question, it is interesting to note that Yonasan Ben Uziel leaves out the animals in this Posuk!
Posted 4 years ago # -
אָנֹכִי יְ־הֹוָ־ה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים Why does it say both מִצְרַיִם then בֵּית עֲבָדִים seems to be the same thing to me?This question is asked by the Ohr HaChayim HaKodosh, and he answers that it is to show the difficulty of the enslavement. They were both physically and spiritually enslaved and Hashem took the Jews out from both.
Posted 4 years ago # -
Looking back, I've realized how much of what (little) halacha I know was learned because of an offhand remark. I hear some random din, and I look it up to find the context and I end up learning a couple halachos of RaMBaM or seifim of Shulchan Arukh with commentaries. So I'll start with this one:
On Rashi tefillin, the end of the thread is placed in front of the first charitz (on the shel Rosh), on Rabbeinu TaM the sofrim place it at the second one.
Posted 4 years ago # -
This thread needs a little chizuk...
After we say Dayainu, we say "al achas cama v'cama" How much more we need to be grateful to Hashem for all that he has done. That paragraph ends with the words "l'chaper al avonosaynu" (to forgive us for our sins).
The Alter of Slabodka tells us that the ba'al hahagada is teaching us an important lesson here. Look at the power of teshuva. The sea was split, we got the manna, we were given the torah, we build a bais hamikdash etc. WHY?? So that we can do teshuva!!
Posted 4 years ago # -
A Stiff-Necked Nation
By Rabbi Label Lam
And HASHEM said to Moshe, “I have seen the nation and they are a stiff-necked nation.” (Shemos 32:9)
A stiff-necked nation: They turn the back of their neck to the one rebuking them and they refuse to listen. (Rashi)
A stiff-necked nation: You might think this is an insult to Israel but it is really their praise. After they accepted upon themselves the Mitzvos of the Torah, they give their lives entirely to sanctify the Name of HASHEM. Rabbi Avin says that until this very day Israel is referred to amongst the nations of the world as a “stiff-necked people” because of their devotion to the Torah without deviation. (Shemos Rabba)
Is this description of the Jewish Nation as a “stiff-necked nation” intended as an insult or a compliment? Which is the truth? If it is meant as praise, then why mention it here by the sin of the golden calf? The context would clearly tilt in favor of an unfavorable image. Why then does the Midrash choose to color it in more flattering tones?
With prophetic vision Dovid HaMelech describes “us” as follows: “All this has come upon us and we have not forgotten You, nor have we been false to Your covenant. Our heart has not turned back nor have our steps turned away from Your path. Even though You crushed us in the place of reptiles and covered us in the shadow of death. Have we forgotten forgotten the Name of our G-d and stretched out our hands to a strange g-d? Would not G- d have searched this out for he knows the secret of our hearts!? It is for Your sake that we are killed all the day, we are considered as sheep for the slaughter.” (Tehillim 44:18-22)
In the Teshuvos HaRashba 1548, he writes about our people: “Israel the inheritors of truth, the descendants of Jacob, the man of truth, seed of truth, would prefer to suffer continued exile and its horrors rather than accept something without critically and thoroughly analyzing it, step after step, to separate out any doubtful validity… even when it appears to be miraculous and absolute”
It’s recorded in a book about the Klausenberger Rebbe, The War Years: “Even during the most terrible times the Klausenberger Rebbe never lost his focus on Avodas HASHEM. Right under the noses of the Nazis, he studied and davened, and observed Mitzvos. Without regard for his personal safety he avoided the most minor transgression of the law. A survivor named Asher Brenner recalled, “In Auschwitz I was placed into the same group as the Klausenberger Rebbe. The Rebbe suffered even more than the rest of us because of his stubbornness. He refused to eat non-kosher food. He managed to bring his Tefillin into the camp with him, and he put them on every day. Notwithstanding the great danger he organized daily minyanim for prayer services. We often forgot about Shabbos but the Rebbe avoided desecrating Shabbos every week and made sure that no one else did the work that was imposed upon him. All this, of course, drew the attention of the Kapos, and they punished the Rebbe with vicious beatings. The Rebbe accepted the beating calmly, whispering to himself verses of consolation.”
Like any other trait, stubbornness can be used for good or the opposite. Therefore, for the sake of our survival, a stinging rebuke was needed, as it were, to reset the broken bone so it would not grow firm, committed to some corrupt value. So we have survived!
The historical record of the Jewish People’s enduring loyalty, under extreme duress is not less than a glorious testament to the truthfulness of that proud title The Almighty Himself draped lovingly over us as a talis-“A Stiff-Necked Nation!”
Posted 4 years ago # -
M'lochim I 2:1
This haftorah records the last moments of Dovid Hamelech's life and his parting charge to his son, the newly anointed Shlomo Hamelech. Dovid told his son, "Be strong and in full control of your emotions and guard all the Torah's precepts." (2:2,3) He assured Shlomo that if he and his descendants walked perfectly in the path of Hashem they would be guaranteed their prestigious position royalty forever. Dovid digressed then and reminded Shlomo about two powerful men, Shimi and Yoav, whose behavior could never be forgiven. Each was guilty of disgracing and publicly shaming the king. Shimi Ben Geira cursed Dovid and hurled stones at him while he fled from his conspiring son, Avshalom. Yoav ben Tzruya executed two opposing generals despite Dovid Hamelech's warm acceptance of their sincere peaceful gestures. Dovid, now on his death bed, instructed his son Shlomo to be sharp and alert and secure the execution of these two powe rful figures. He said, "And do as your wisdom dictates and do not permit him to die an old man." (2:6) After completing his instructions Dovid left this world with these parting words of revenge.
This final episode of Dovid Hamelech's life is perturbing. Although we undoubtedly recognize the need for such instructions their timing is very disturbing. Couldn't the aged king choose a more appropriate moment for these instructions? Wouldn't a more gentle climate be appropriate for Dovid when parting with his precious son? It seems that Dovid intentionally reserved these words to leave an impressionable image on his son.
In search for an understanding of this we direct our attention to Dovid's mild request inserted in the midst of these harsh commands. He said, "Act kindly towards the Barzilai children and host at your table because their father was close to me when I fled from your brother Avshalom." (2:7) Barzilai was very gracious to Dovid Hamelech and provided him food and shelter in his grave time of distress. Dovid was forever indebted to Barzilai for this and hosted the entire family at his royal table. Now that Dovid was leaving the world it became Shlomo Hamelech's responsibility to perpetuate this kindness. Dovid's parting request conveyed to Shlomo a keen sense of continuity- to view himself as Dovid's extension. He therefore instructed Shlomo to perpetuate this kindness and continue the royal practice of hosting the Barzilai family at his table.
Conceivably, this mild request was interspersed here to place these other commands in proper perspective. Apparently, Dovid Hamelech charged his son with the responsibility of perpetuating his father's name and honor. He sought to instill in Shlomo a sense of perfect continuity, to follow closely his revered father's path. For this same reason Dovid chose his parting moments to instruct his son about Shimi and Yoav. They brought Dovid much humiliation and indignation and certainly deserved execution. Yet, Dovid did not deem it appropriate to respond to their actions during his lifetime and left this matter an unfinished affair. Now that Dovid was leaving this world it became Shlomo's role to act on his father's behalf. Dovid reserved this difficult command for his last moments to convey to him his true role. He envisioned Shlomo following his fathers' perfect path and therefore left him with a powerful image of continuity. Dovid instructed Shlomo to begin his reign by com pleting what his father could not accomplish and to continue this path throughout his lifetime. Dovid informed Shlomo that if he perpetuates his father's honor and accomplishments he will never stray from the path and Dovid's household will be guaranteed royalty over Israel.
Indeed, Shlomo accepted his father's charge and fulfilled it to the best of his ability. In fact, Scriptures mention earlier Bas Sheva, Shlomo's mother's special bracha to her husband Dovid Hamelech. She said, "My master the king should live forever." (1:31) Malbim (ad loc) explains that the words, "live forever" refer to perpetuating Dovid Hamelech's reign through his son, Shlomo. These words had a major impact on her son as we clearly see from our haftorah's concluding words. Scriptures records Dovid Hamelech's forty year reign and concludes, "And Shlomo sat on his father Dovid's throne his kingdom was firmly established." (2:12) Ralbag and Malbim explain that this refers to the glaring phenomena that Shlomo ruled for exactly forty years. He followed so closely in his father's footsteps that he merited his exact years of reign. Dovid's dream was realized and Shlomo did become the extended image of his perfect father.
This lesson runs parallel lines with Yaakov Avinu's parting bracha to his beloved son Yosef. Moments before leaving this world Yaakov Avinu gathered his children and blessed them revealing to each his unique quality and role amongst the Jewish people. Yet, he showered an abundant bracha upon one particular son Yosef. The Torah expresses this in the following words. "Your father's blessings that superseded those of his predecessors. . . shall rest upon Yosef's head, the premier amongst the brothers." (B'reishis 49:26) Rashi explains that Hashem's bracha to Yaakov Avinu distinguished itself from those given to Avrohom and Yitzchok Avinu. Their brachos were of limited nature whereas Yaakov's bracha was unlimited and spanned the entire world. Yaakov now continued this tradition and bestowed upon Yosef this unlimited bracha.
We can appreciate this by analyzing Yaakov's introductory words to this bracha. He describes Yosef's superb inner strength in the following words, "And he firmly settled his power and adorned his arms with gold; this came from Yaakov's strength from where he became the shepherd of Israel." (Breishis 49:24) Rashi quotes the Sages who interpret this to refer to Yosef's incredible self control displayed during the irresistible seductive scene with Potiphar's wife. They reveal Yosef's true source of inner strength during his life's most trying challenge. Rav Yishmael said that at that crucial moment of overpowering temptation Yaakov Avinu's image appeared before his son and reminded him of his illustrious predestined position amongst his brothers. (see Rashi ad loc from Mesichta Sota 36b)
The upshot of this is that Yosef dedicated his life to personifying his father's supreme qualities. He was so similar to his father that his life's experiences echoed those of his father and even his facial features reflected Yaakov Avinu. (see Rashi to Breishis 37:2) His life's goal was to be a perfect extension of his father, disseminate his lessons to all and perpetuate his sterling character. Yosef's focus served as a constant reminder to him of his father's perfect ways. Even after total alienation from his entire household Yosef remained loyal to all his father's teachings. Although Yosef was subjected to the fierce immorality of Egypt he drew inner strength from his father and resisted the most powerful seduction of life. At that impossible moment he suddenly envisioned his father beckoning him not to succumb to passion. The mere image of Yaakov Avinu sufficed to release Yosef from the clutches of sin and flee from its tempting environment.
Yosef's unprecedented achievement earned him the title Yosef the righteous one. His fierce encounter with the repulsive Egyptian behavior helped shape his moral character into one of sanctity and purity. Yaakov alluded to this, as well, in his elaborate bracha to Yosef. He says, "Graceful son whose grace rose above the eye; maidens climbed the walls to catch a glimpse." (49:22) The Sages interpret this verse to refer to Yosef's supreme level of sanctity. Egyptian maidens tossed Yosef jewelry and ornaments for him to gaze their way but Yosef's eyes rose above this and never roamed freely throughout his entire reign in Egypt. (see Bamidbar Rabba 14:6) This purity and sanctity set the stage for Yaakov's household's descent to Egypt. Yosef's relentless commitment to the highest standards of sanctity served as a shining example for Yaakov's entire household and oriented them to their new home for the next two hundred and ten years.
Rabbeinu Avrohom Ben HaRambam explains that these outstanding qualities of self control and sanctity earned Yosef his special blessing. Upon reflection we realize that Yosef's perception of himself as his father's extension earned him his abundant bracha. Hashem bestowed upon Yaakov an unlimited bracha because he attained the highest levels of sanctity and piety. (see Breishis Rabba 69:2,3 and Ohr Hachaim to Breishis 28:13) . Now that Yaakov was leaving this world he sought to share this unlimited bracha with one who attained similar levels of piety and sanctity. Yosef who achieved outstanding piety and sanctity through maintaining his father's image became the perfect candidate for this bracha. Yaakov therefore transmitted to Yosef the unlimited bracha he received from Hashem for outstanding success and fortune in every aspect of life.
by Rabbi Dovid Siegel
Posted 4 years ago # -
: Quick Vort
Parshas Emor: Kohanim and Divorcees
"They shall not marry a woman who has been divorced by her husband." The Shach explains the reason why a Kohen may not marry a divorced woman. He says that a Kohen symbolizes unity. He brings Klal Yisrael close to Hashem. Aaron was Ohaiv Shalom V' Rodef Shalom. Therefore, he should not marry a woman that went through a process of Pirud - separation. When a woman gets divorced, not only is there separation on this world; the couple's souls are separated in Shamayim, too.
Posted 4 years ago # -
my way, thanks for the vort & the link
Posted 4 years ago # -
I will translate from the Sefer חסד לאברהם on Avos, on this weeks Perek ו, on the verse אוי להם לבריות מעלבנה של תורה, (woe to the creations for the insult to Torah).
It appears from this verse, that the Tanna warns those that involve themselves in Torah, only to turn over the word of the Living God (the Torah), and bring proofs from the Torah according to there opinions, and this is 'woe to the insult of the Torah', that is twisting the words of the Torah.
The Tanna concludes, and the person that learns Torah will be uplifted (נחניאל מנחניאל), that is he learns the Torah of Hashem, and not to twist the words of the living God (the Torah).Posted 4 years ago # -
I will now translate from the Sefer לבוש יוסף, on Parshas נשה, on Passuk י, Perek ה, on the verse, ולקח הכהן מים הקדשים בכלי חרש, (and the Cohen shall take from the holy water in a earthenware vessel).
This needs to be understood, as water alludes to in all places to abundance and kindness, and all the more so 'Holy waters', how then is it qualified to damage?.
One can answer that the Sotah in degradation turns Mercy into Judgement-as it says in the Midrash in Bereshis Rabbah 73,2, woe to the wicked that turn the trait of Mercy into the trait of Judgement-this is explained that the aspect of Mercy in relation to the trait of Judgment, that is the aspect of Mercy is worthy to become judgement for the wicked, because this is good for them and good for the world (see Mishna Sanhedrin page 85, Mishna 5), and this is the nature of the 'bitter waters' that is Kindness which its outcome is seen to be bitter to the receiver, and to strengthen this matter, we make her drink the waters, we erase the Name of God inside it, the trait of Mercy from above, that even Judgement that comes from above, Judgement is its essence, and still the aspects that come from that is a trait of Kindness-how great is the sin of those that use them for impure purposes.
And this is what the Ricanti writes the reason the Sotah dies is because to correct the falsity, because the Holy Name is erased in the water, The attribute of Judgement is ruined (Michtav Eliyahu 8,3), not just ruining the attribute of Justice but also the man who sinned with her, as also his stomach distends.(Yalkut Reuveni).Posted 4 years ago # -
יאר ה" פניו אליך ויחנך
LORD make his face shine on you
and be gracious to you;(6,25)With Raising the hands, there is a sign that if the Cohen feels weakness in his hands at the time he raises them, its a sign there is sins in the generation or the Cohen himself, and if his hands are light (when lifting them), this is a sign that God is happy with the blessings of the Cohanim. (לבוש יוסף)
Posted 4 years ago # -
ויהי ביום כלות משה להקים את משכן
And it was on the day the Moshe completed the Mishkan, (Numbers 7,1)
On the day the Miskan was completed, Chazal says that the happiness was great, and all the things needed for the Mishkan was brought on the 1st day, and as it was a condition God made with the People of Isreal, that there exit from Egypt was on condition they made the Mishkan and the Shechina would dwell inside it, and since they made the Mishkan the Shechina descended and dwelt amongst them, (Bamidbar Rabba 12,6).
From this statement a question can be asked, surely it says in Talmud Megillah 10, every place where it says 'it was'(ויהי), its non other then a statement signifying suffering, if so why does it say ויהי ביום כלות משה להקים את משכן, surely the completion of the Mishkan was a great happiness?.
This matter can be understood by a parable given by Midrash Rabbah (12,7) A King requested from his Queen to sow him a garment with embroidery, when she finishes this very expensive garment she brings it to the King all the components of the garments and the King becomes very happy, but he sighs , the Princes ask him,
"why are you sighing?", the King answers
"all the time the Queen was occupied in the workings of the garment her mind was serene, from now onwards who knows? all the arguments and madness may start again! on this do i worry.
The parable of this story is as follows; all the times the Yidden are involved in the workings of the Mishkan, there was no complaint, what a great Simcha with the dwelling of the Divine Presence, but after they have finished the buiding of the Mishkan who knows if they will sin or not, because in a place of idleness there is a lead to sin, therefore you find the Yidden start complaining וילנו העם על משה (Exodus, 15)
אתה המתם עם ה" (Deuteronomy, 17),
From here we learn when a person is occupied with a Mitzva he is weakened to sin, and when your idle from the work of the Mitzva you give a opening for the Evil Inclination.
This is why it says
'ולקחתם לכם ביום ראשון'
and Chazal says 'first for the calculation of the sins', because from Yom Kippur to the 1st day of Succos they are occupied with the Succah and the 4 species, and they had no time to sin, and only on the first day when a person is waving the action and the acquisition of the Mitzva the Evil Inclination requests a accounting of the soul so the person shouldn't fall into its net.
Maharal writes on the Possuk 'sin crouches at the door', a allusion can be to a man who hears knocking from inside his house, he looks through the keyhole and sees a dog knocking on his door, so he opens the door a bit to remove the dog, and since the dog puts its head through the door, it already enters into the house.
So to with the Evil Inclination, when you give it a small entrance, it already enters within, if only a person would take a 'slap' or 'warning' from his Good Inclination, then certainty he would change for the good.(לבוש יוסף)
Posted 4 years ago # -
ביום שנים עשר יום נשיא לבני נפתלי אחירע בן עינן
'And it was on the 12th day, that the Prince of Naphtali, Achirah the son of Einan'(Numbers 7,78)
Therefore the nasi of shevet Naphtali offerd up on the 12th day which was the last, because he was a בן עינן he diddnt have a עין צרה although he offerd last (Rabbi Bunim Peshicha)
Therefore Shlomo Hamelech says טוב עין הוא יברך (Proverbs 22,9), this character trait leads to a blessing for a person.(לבוש יוסף)
Posted 4 years ago # -
נשה את ראש בני גרשון גם הם
Count the heads of the sons of Gerson
(Numbers, beginning of Parshas Nosa)There is a reason for the praise, why is it sometimes written למשפחתם before לבית אבותם, sometimes its written לבית אבותם before למשפחתם on the Possuk, שאו את ראש בני ישראל לגלגולתם ולמשפחתם.
This because a Righteous man elevates the entire world and he uplifts them by his attachment and holiness and by this he brings them closer to the work of the Creator, the Holy one Blessed is He, and this is called נשיאת ראש, therefore Hashem commanded that this נשיאת ראש is done through Reincarnations (Girgulim), because a known Righteousnesses man is able to be assessed if he is a Reincarnation of a holy soul, and from a certain world his soul is taken from.
Moshe and Aaron were on this level, therefore Hashem commanded them שאו את ראש בני ישראל לגלגולתם, according to the Girgul of there soul elevate them, as they were on a very high level therefore they needed this נשיאת ראש, and since they were originally on lower levels, they needed a righteous person to connect them to the Holy Forefathers, that are included in all the Congregation of Israel, and through them they will be elevated.
Sometimes its written לבית אבותם before למשפחתם, as they needed to connect them to there Forefathers.
On the other hand there are Righteous people who are elevated from below to above by first themselves, then there Forefathers, the למשפחתם before לבית אבותם.(Noam Elimelech)
Posted 4 years ago # -
להורות נתן-- Questions and Answers on the Shulchan Aruch.
Siman 104:
Regarding wherever its permitted to hear the voice of your sister singing:
With regard to hearing her whilst saying Kerias Shema, this is defiantly forbidden, as this is explained in Shulchan Aruch, Orach Chaim (Siman 75,63), you should be cautious to hearing the voice of a woman at the time of reading Shema, even his wife. However a voice that he is accustomed to is not ervah (immorality)(see there).
If he is forbidden to hear his wife, all the more so his sister. Even regarding hearing the voice of a woman not when he is saying Kerias Shema, it appears he is forbidden to hear his sister voice. This is explained in Shulchan Aruch Even Ezer, (Siman 21, 61)its forbidden to hear the voice of a ervah or see her hair.
Its written in BASH(Siman 104), but the sound of his wife or a single woman its permitted, and only at the time of prayer is it forbidden (see there).
Theres no more novelty written there because even the voice of his sister is forbidden, and its clear from here that the voice of his sister is forbidden. It is implied from there (Siman 67), if you hug or kiss one of the arayos (forbidden relations) in which the heart of someone doesn't beat (he is not sexually attracted to her), for example his older sister and his fathers sister and like examples,even if he doesn't have any benefit at all from them this is a degradation and its a forbidden matter, and its a act of foolishness that he is not related to in ervah (forbiden relation). This is wherever they are old or young, except if he has relations with his fathers daughter and his mothers son (see there), and its explained that his sister is a ervah and the voice is not to do with sexual closeness.
Therefore when it says its is forbidden to hear the voice of a ervah, it includes the sister.
The BASH writes on (114)he brings the TAZ that it is permitted to examine the head of his sister (see there).
In Choshen Misphat (109)it writes that it is permitted to seclude a man with his sister for short periods, and so it writes in Choshen Mishphat (21,101). However to hear her other voice (her singing) its not found in this passage regarding his sister.
What the BASH writes, it appears to me that the voice of a woman not at the time of Kerias Shema is permitted, this is a single woman that isn't in menstruation.
What it writes in Mishna Berura (75,117), in the name of Codifiers, that a single woman that is in menstruation is included in the arayos, her and all the virgins that are in a presumptive state of menstruation when they reach there time period to examine themselves (see there).
With regards to the sister there is no difference if she has reached the time to examine herself or not, because in all situations she is in the boundary of a ervah.
The MAV writes that it is forbidden to hear the singing of a single gentile woman. BASH also writes (108), that Ulla kissed the hands of his sisters, and it says in Talmud Shabbos (13A)a perfect righteous man and he knows himself that he won't come to have any immoral thoughts (see there).
It appears from there that Ulla would be permitted to hear his sisters voice. However we cant compare ourselves to the holy Amoraim as it says on them in Chazal (Shabbas 112B), that these are not men, (Rashi explains there only angels).
See PAT (Even Haezer 21, 103) in the name of the Ritva, and also Rama, in Orach Chaim (75,63), that a voice he is accustomed to is not ervah, this is a voice that he is accustomed to, and so writes Shulchan Arach Harav (75,66),the voice of a woman ect, is ervah and its forbidden to say Shema when hearing it and according to the law not to pray there or say words of Torah.
However the sound of her voice since he is accustomed to it is not ervah, even a married woman,and even the sound of the woman, so along as he is able to concentrate his mind to the prayer, he doesn't hear the voice (amidst his prayer) and doesn't set his mind to her voice.
See Choshen Mishpat (21,109)hugging and kissing his younger sister who is 3 years old or younger,its not in intimacy of matrimony only affection of a kin, being all for the sake of Heaven, (END), and it must be examined.
If the intention of z"l, if its permitted only up to 3 years old or above 3 years old.
See Biur Halacha (75,61) that the uncovered arm of a woman (above the elbow), it it is forbidden to read Kerias Shema in front of her, this measurement is applicable to a child of even 3 years old and above and she is able to cohabit (see there).
Its possible that only regarding Kerias Shema it is stringent and from 3 years and onwards. It says in Sefer Chazon Ish (Orach Chaim 15,8)writes regarding Kerias Shema since regarding these the arm and leg (uncovered above the joint)is not ervah in principle only that the Sages forbade them to stop immoral thoughts and actions.
It appears that if the thinking of people because of there young age the Sages opinions lean towards to not forbidding, and there is no measurement of age rather according to the circumstances and size of there bodies (END).
It is possible also with regards to hearing the voice of his sister even if she is over 3 years old is not on the boundary of a older girl. This is implied by the words of the BASH (114)that he quoted in the name of the Choshen Misphat, thats it is permitted to kiss his younger sister (END). This is excluding that which it is written in the name of the Choshen Mishpat, that she is 3 years old, and its implied that even if she is older then 3 years its permitted, and it depends on the circumstances if her voice causes immoral thoughts (and this needs analysis), but a older girl it appears its clearly forbidden.Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
סמכוני באשישות רפודני בתפחים כי חולת אחבה אני
Sustain me with flagons of wine, spread my bed with apples, for I am lovesick (Song of Songs 2,5)
באשישות is Gematria of Torah,, אשישות is in plural, 2 Torahs, the Written Torah and the Oral Torah, and the purpose of this love and connection, is yearning as it says in Chazal it describes in Bereshis Rabbah (80, 6) that Rasha (Chamor ben Shechem) who wanted the daughter of Yaakov (Dina)(END).
רפודני בתפחים is in plural, 2 times תפוח is Gematria חפץ (in the MENATZ"PACH calculation).
כי חלת אהבח אני, the words ח"לי אהב"ה is אני, which is another name for the Divine Presence. So it seems that the Verse סמכוני באשישות רפודני ect, is the foundation of the Verse in Isaiah (45) ה' ח"פץ למען צדקו
( אנ"י which is צד"ק),
יגדיל תור"ה ואדיר
It appears to me that we are accustomed to scattering things that have a nice scent on Yom Tov, this is from that which is written in Talmud Taanis (29B);
כריח השדה אשר ברכו ה' כריח שדה של תפחים וכו' -like the scent of a field that God blessed, like the scent of תפחים. Tosafos writes that תפחים refers to a Esrog, as as it describes the פרי עץ in just as a תפוח its fruit comes before its leaves, so to the Yidden 'we will do' before 'we will listen' (when accepting the Torah), and this is a Esrog in which its leaves come before the fruit (see there in his novellas).
It is alluded to that the whole of heaven and earth was filled on every 1 one of the 10 Commandments (Shabbos 88B).
We are accustomed to scatter grasses עשבים for people to trample on, as it says in Bava Kama (38A), 'he saw and scatterd the gentiles' ect, (Habbabuk), and it is called Mount Chorev because that is where destruction descended on the nations of the world (Shabbos 89B),'trample the goyim under you' and 'when the wicked bloom like grass (עשב) ect.
We are accustomed to to beautify the Synagogue with green plants (ירקים), because ירק is Gematria ש"י כמו עמ"ר, and the Divine Presence is called עלית קי"ר אסתר ירקרקת הותה, the קי"ר (wall) was the wall that King Chizkiyahu turned his face to, and this small קי"ר (wall or attic) was where a bed, a table and a chair was placed for Elijah the Prophet(Kings 2,2).
It is known there are 2 types of Sanctuaries (משכן);
1.) the supporters of Torah ש'לחן מ'טה כס'ה נ'ר is Roshei Teves--משכן.
2) the fuffilers of Torah is Isreal-- מ'לכות ש'ררה כ'הנה נ'בואה Roshei Teves משכן (like the sons of David and the Cohanim).
2 types of משכן add up to תת"ך like כף in the MENATZ"PACH calculation.
The verse הס"ם בכ"ף ירך יעקב and by this the עשרה, 10 הכף of the Holy Shekel, because in the times of עשרה there is a כף of the Holy Shekel.
In the times of our affliction 70 years of the Babylonian exile, and the Destruction of the Second Temple,until עשרה add up to 817 (Subracted from 1000), and this alludes to the sciatic nerve (gid ha nashe.
ג"יד adds up to 42.
נש"ה which subtracted from 1000 = 775, and together to 817.
לו יאכלו בני ישראל את גיד הנשה and afterwards the כף returns to its place as it appears to me. This is near to the time after its sold as its mentioned before many times, (see the statements on Pesach years 560 see there at length).Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
ר' יוסף עבדו לי עגלה תלתא בי"ט דעצרתא אמר אי לאו ההוא יומה דקגריס כמה יוסף איכה בשוקה
Rab Yose would prepare a 1/3 grown ox on the Yom Tov of Shavous, and he would say if not for this day that we got the Torah, how many Yosef's would be in the market place.
It can be asked what is the term דק גריס used, and furthermore what is the greatness of this day , that is if there was no Giving of the Torah?
The Answer is, Chazal say in Avodah Zorah (80),come and let us show gratitude to our Forefarthers for if it were not for them, if we would have sinned and not died it would be as if we never came into the world.
It has been mentioned before that day that Moshe added according to his own understanding caused his descent to occur on the 17th of Tammuz, when there is the strength of the Arch Angel Samuel, and through this is devolved that the Satan was successful (see the first statements of Shavous 4,5)so its found that it was גרס a presumptive good for the Yidden, because we became like those just coming into the world.
Therefore, Rab Yose prepared a calf to allude to the Sin of the Golden Calf, it appears to me, its worth the גרס of Moshe adding a extra day.
Furthermore, all wisdoms of the world its impossible to attain without proofs and knowledge of a phenomena, from all aspects.
This is not so with the wisdom of the Torah and its secrets, a person doesn't have to reach the 'feel' of the world, and even people who learn Torah like 'the Workings Of the Chariot', which you reads standing, which is סוד ה' ליריאיו.
It appears to me this was the greatness of Moshe Rabbenu, and because of this he added 1 day according to his understanding, because the 7th of Sivan was when Yocheved began to be pregnant with Moshe,the aspect of pregnancy is related to the aspect of thought and by this he was able to be a conduit to convey the thoughts to Israel, therefore he added 1 day according to his reasoning (his thoughts), and this was paralleled to Gods reasoning (see Shabbos 87A).
So דע"ת is the reasoning and the pregnancy.
Rab Yosef who was blind, it would be impossible for him to learn the reasoning of the Torah without a phenomena,,so he could never involve himself with Torah (END).
So he said Moshe Rabbenu according to his reasoning גריס with the aspect of pregnancy, therefore he prepared a calf that was a 1/3 grown to allude to Moshe Rabbenu who was a 1/3 in the womb of his mother and conceived on the day (see Statments of Shavous 533)Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
מר ברי' דרבינה יתיב בתעני' כולו יומה לבר מעצרת
The son of Ravina would engage in fasts (occasional dream fasts) all year except for Shavous.
( Perek אלו דברים, Pesachim) (see there)
It implies that a dream fast (to nullify a bad dream) would not occur then, as you can't afflict yourself on Shavous (Maharil, Magaen Avos 604).
It appears to me the reason, as it is written in Toras Chaim that the Preistly Blessing that has a aspect of Prophecy in it nullifies a bad dream, as a dream is only 1/60th of prophecy. therefore we say רבונו של עלום אני שלך.
On the Yom Tov of Shavous however which has got a greater elevation then Prophecy, it has a aspect of the Husband(Hashem)and the wife (Yisroel) marrying.(איש כלה בעלה למטרוניתה). Moshe Rabbenu being called משה איש אלקים, therefore you dont need to fast for Talmud Torah.
It says in Chronicles 10, seventy souls descended to Egypt,בשבעים נפש ירדו אבותך ממצרימה this is Roshei Teves, נביאים (prophets).
Thus they were only prophets and no more-- ונבאי אל תרעו-do not harm my prophets (psalms).
However after they were elevated to the aspect of יהו' אלוקיך ככבי השמים לרוב--Hashem will make you like a multitude of stars in the Heaven, which is the Roshei Teves איש כלה בעלה למטרוניתה.
They became the אשכול (cluster of grapes- describing a person with loads of Torah) mentioned at the end of Talmud Sotah.Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
The reason we eat dairy (חלב) products and afterwards meat on Shavous is because that which is written RAMA and Magen Avrohom.
It was demonstrated with a expounding by Rabbi Eliezer from Ashkenaz (in the portion of Masse Torah 14, see there). Kayin was a aspect of the fruit of the land, and not the first fruit, that the Hashem atoned for originally.
Hevel was a aspect of the first born of the sheep, in which Hashem preceded his fats (his offering, his חלבהן above Kayin's). So the חלב we eat symbolizes the fact we believe Hashem is first (appointing Hevels's חלב was first as opposed to those who believe Kayin representing טבע-nature- was before Hashem in the world.)
Like a shadow from the light, and Hashem controls everything, however nothing preceded Hashem.
Those who believe in טבע was before, offer up cooked meat with חלב to show they cling to there negative views (END).
Those who cook the חלב alone, prove the aspect of the first fruit, showing Hashem preceded everything, לו תבשל גדי בחלב אמו-not to cook a baby goat in its mothers milk, as it appears to me.
According to my humble opinion Shavous is a חג הבכרים relates to אנכי ה' אלקך so we believe in the primordial existence of God. So we cook the חלב and afterwards the meat, which symbolizes לא יהי' אלוקים אחרים symbolized by foreign thoughts.
This is a amazing aspect from our Torah.Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
כה תאמר לבית יעקב אלו הנשים ותגיד לבני ישראל אלו זכרים
So should you say to the house of Jacob, these are the women, and tell to the Sons of Isreal, these are the Males.
and at the end of the verse it says אלה הדברים אשר תדבר אל בני ישראל, and it leaves out the women.
An answer is that אלה הדברים with regards to Shabbos alludes to the 49 אלה
46 times, (see Parshas Hazoirek),אלה הדברים אשר דבר משה, resembling the 39 years in the Wilderness, except for the first year, (and so I went at length in another place), מתורצת מחרתה which alludes to that the Yidden are a treasure amoungst the nations of the world, and a ממלכת כהנים וגוי קדוש, because the number of אלה הדברים is 49, which is 49 days from the Giving of the Torah till 17th of Tammuz, in which they made the Golden Calf.
However the women did not make the Golden Calf, and they therefore were not distanced and God pacified them and gave them Rosh Chodesh till the 19th, but in the future it is destined to be renewed like the moon, as Rashi says in Talmud Megilla (22 B) you read standing (END)
In conclusion אלה הדברים represents the 49 days for the males (Bnei Yisroel), but not for the females.Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
חרות על הלוחת אל תיקרי חרות אלא חיורות
Engraved on the Tablets, don't read Tablets rather read freedom. (Eruvin 54A)
RAVETZ writes in his Sefer Eitz Ovos not because it is written על הלוחת rather it is engraved בתוך הלוחות, although the words are resting on them not within them, because in the end they flew into the air, if so why are they engraved (חרות),even though it says rather read חיורות (see there)?
A answer would be חרות is Gematria תרי"ד, as Ramban writes in his השגה לספר המצות that according to the opionin of the BEHAG, there are 613 Mitzvos without אנכי, because the word אנכי is מלכות שמים, so תרי"ד is חרות.
Furthermore חרת alludes to what Ramban wrote, and Rambam asked on this, he lists אנכי, as a מצוה עשה in the phrase שלא יקיים פסל, and ולא תעשה that you shouldn't make it for אחרים (others), ולא תשתחוה even לו דרך עבודה (not in its normal method of worshiping).
ולא תעבדם כדרך עבודה--not to worship it in the way it is worshiped.If so five were given from Hashem to Moshe Rabbeinu only תר"ח.
Its written תרוה צו"ה לנו משה, this is תרי"א.
Although כי לא יהי' לך is only one מצוה עשה which they never accepted with אלוה for example אה' לך אלקים and i went at length on the לוון of the לא תעבדם,לא תשתחוה, and ולא תעשה, and there all one (see there)(Rambam there, needs analysis).
It appears to me that it was certain that אנכי and לא יהי' לך were heard from the mouth of Hashem.
I don't understand what Ramban wrote only 2 were heard from the mouth of Hashem, לא יהי' לך is four לוון, as Rambam and Sifrei wrote.
In any case it was written on the Tablets not within the Tablets, because the Tablets themselves allude to the entire Torah as it wasn't חרות inside, only the 10 Commandments, and the rest was written on the Tablets, not within them.
Furthermore the four לוון were engraved inside, and non remained except the number of commandments חר"ת, on top of the Tablets but not inside them.Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
במעלי יומא דעצרתא נפיק זיקה דשמיה טובח אי לא הוה מקבלי אורייתא הוה טובח לבשריהו ודמייהו
On Erev Shavous, a wind blew from heaven called TAVACH, if they wouldn't have accepted the Torah it would have slaughterd there skin and blood. (Talmud Shabbos, end of Perek Mepanin) (see there)
It needs analysis why there was need for this wind for the Yidden and the Torah of Hashem. In addition on Erev Shavous they never accepted it and accepted it the next day. In truth God needed to suspend the mountain above them like a barrel, if so why didn't they slaughter the Yidden on Erev Shavous.
After the Giving of the Torah, the Satan went and asked תורה היכן הוא- where is the Torah?, and Hashem pushed him aside (see there).
Hashem hid the Giving of the Torah from the Satan, who knew they were appointed to receive the Torah from the beginning of Creation, and it was impossible to know exactly when.
However the Satan desired that the Yidden have no attachment to the holiness of the Torah. Additionally they shouldn't expel the Satan completely, as Hashem declared in the giving of the first Tablets that they would be חרות from the Angel of Death. Satan had no attachment at all to the desire for example לו תחסום שור בדשו , however he did have a attachment and yearning for the Torah itself.
On ליל שמרים all the Hosts of Hashem go out from the first Gate of Impurity and don't enter the Gate of Holiness until the second day, and only leave on the second day. On the third day they leave the 3rd Gate of Impurity, and enter the second Gate of Holiness, by the time of Erev Shavous they leave all the 50 Gates of Impurity, and enter the 49th Gate of Holiness. After the Impurity is destroyed completely they re-appear on the 50th day to enter the 50th Gate, to receive the Torah.
However the Arch Angel Samuel senses this, so he goes to be more fierce in relation to the Yidden to slaughter there skin and blood, God Forbid.
To mislead Samuel, Moshe built a altar on the 5th of Sivan, which is Erev Shavous, and the people sprinkled blood on it, and they forged a Covenant and there they preceded 'we will do' , before 'we will listen' (with regards to accepting the Torah).
Here the Holiness entered the Yidden, and they offered Peace Offerings, (says Rashi in Zevachim 113A, see there), and the Samael thinks that this is the purpose of accepting the Torah, and so Samael leaves completely, and the day afterwards they receive the Torah from Mount Sinai.
This is what it means when it says 'if they would not accept the Torah' that is the Covenant, and the sprinkling of blood and the preceding of נעשה לנשמע- they would have been slaughtered.Posted 4 years ago # -
חתם סופר דרשות חלק ב - רבי משה סופר
'ויהי בימי שפוט השופטים ויהי רעב בארץ וגו
and it was in the time that the judges judged and there was a famine in the land, ect,
וימות אלימלך
and Elimelech died
and Chazal expound,
שמת באותו חטא שיצא לחוץ לארץ
he died because of the sin that he left the Land of Isreal.
It says, woe to the authority that buries its possessor, therefore it says בימי שפוט השופטים, in which they judged there judges, and there was no authority at all,or scorn or complaint, if so why did Elimelech die for the sin mentioned above?
An answer could be, it says in Yerushalmi Bikurrim (83,3,) once a person is appointed as administrator of a congregation, they forgive all his sins, because the formula for a person to lead a congregation, as it says in Psalms 12, סביב רשעים יתהלכון כרם זלת לבני אדם 'the wicked walk on every side, when the basest of men are elevated'.
It is known when a person speaks bad about his fellow, all the subjects sins are given to the speaker,it is then apparent that all his sins are forgiven, and this is סביב רשעים יתהלכון, because they all become wicked people, because they speak badly about the administrator.
It is from Hashem this הסבה, the severity of not honoring a judge in which the Divine Presence dwells (See Berochos 6A).
According to the sins of a person so to is the barrier between someone who is hidden from the truth, therefore all there sins are forgiven, because every pure hearted person will do judgement, and this is from the Possuk 82, אלקים נצב בעדת אל because the בעדת (congregation) argue with the judge, from the word נצב which means to quarrel (See Rashi, Exodus, 90, 80).
It continues this Possuk בקרב אלקים ישפת, the judgement is from Hashem Above.
The passage concludes אני אמרתי אלקים אתם ובני עליון כלכם. He won't die because of the act of his sin, rather because a person is destined to die, from the counsel of the Primordial Snake, from the sin of Adom Harishon.Not because he lied at the outset like one of the leaders that don't rebuke there congregation regarding matters of Heaven, due to the leader becoming to proud.
In conclusion as we clarified שפוט השופטים (the judges judged the judges), and Elimelech was not a bad judge.
The real reason he died was because he left the Land of Israel and went abroad.Posted 4 years ago # -
The 10 fingers of Birchas Kohanim, are parrallel to the 10 sefiros (Kesav Sofer)
Posted 4 years ago # -
Vayoel Moshe -Satmear Rebba
The Seforim Hakodoshim talk of the Tikun you have going to Galus, without jews in golus all jews would die (see roman story in Pesachim,jew in 4 corners). Golus makes gerim according to Mahrsha increases emuna.Its in all the midrashim UNTIL MASHIACH COMES jews will be in exile (Moshiach is Divine given) for example it says 'I will redeem one from Brittania or Barbaria'.
Ramban wasn't talking about all jews going to Isreal, his mitzvo doarrasiaa aspect was for the the person mentioned by Rabbenu Chaim 'as we are not Zariz to fuffil the Mitzvos of isreal and the danger of roads there is no Mitzva nowadays of living in isreal.--THAT PERSON WHO IS ABLE TO DO THAT.
Quoting Teshuvos, he writes that generations have fallen drastically. Going to Israel with a Zionist manority you have a worse aveiro then those Minim who do the sins you assist them (unless you go to Brisk in Isreal). You have a chiyiv to protest, but not in isreal the Zionists influence the Tzivonim (orthodox) and make them into them (this was written in 63' see the frum in now there detoriated).Sharrei tzedek quotes a law in Jerusalem in his time a unmarried man from 20 to 60 could not come in the city. Even Ramban was discussing people who come to isreal to live most keep the whole Torah. Sefer Charedim and Sla Hakodesh emphasize this.
Avnei Nezer mentions you move yourself from mitzvos(see Talmud Menochos, where heavenly angle accuse when no garment is worn, so exempting Tzittsit), is disagreed by the poskim and rishonim. Beis Shlomo holds torah study dochas yishuv isreal. This would also apply to Mitzva (Dochas a Mitzva).
Maharit who quotes Moderchai is disproven that Tosfas Rabbeinu Chaim erred, by Maharat.
Bach, Shach, Mahasha, Mahashal allow cohenim to leave chutz laeretz as Tumah is prevalent even in isreal. Supporting torah and mitzva people in isreal is a neccesity to support minim is the opposite in Isreal. The Yetzer Hara is magnified in Ikva de Meshicha, what used to be a Mitzva is now a seen as a aveiro, to throw off the yoke of Mitzvos for Yishuv Eretz Yisroel. Mahabit, Rham all support Sla and Sefer Charedim. ----ITS CLEAR FROM ALL RISHOINM PEOPLE WHO ARENT TZADDIKIM (kEMAT GIMMURIM) ARENT WANTED IN ISREAL BY G-d-- The zionist change minhagim making askenazim speak sephard nusach and duchan every day--KEFIRA
I saw the second teshuva which says Ivrit should not be taught at all --its Osur to change torah, speak it unnecessarily especially for Bitul purposes, e.g. in 2nd temple era they spoke aramaic and greek, WOMEN especially shouldn't be taught Ivrit as its forbibden to teach them Torah that isnt relevant to them--girls in Zionist chinuch atzmai schools are forbidden to read external books.Posted 4 years ago # -
Zohar Parshas Naso.
Its important the Cohanim Duchen with awe and trepidation.
Posted 4 years ago # -
Parshas Nossa-Zohar
ויכלות משה
it resembles the union of a Choosen and Kallah (כלות)
Posted 4 years ago # -
בן יהוידע חלק ד - יוסף חיים מבגדד
אין יצ"ה שולט אלה במה שעיניו ראות
The Evil inclination dominates only on what the eye sees. (Sotah 8A).
The sense of seeing emerges from the 'black' of the eye, that is judgement and severity, therefore that is what makes a person sin.
As it says ויהי יום -and it was day, this is the Yetzer Hatov, ויהי לילה-and it was night this is the Yetzer Hara (Midrash).
The night is dark like the 'black' of the eye, that initiates the Yetzer Hara.
Posted 4 years ago # -
Yasher Koach MichaelC for all this Torah! Keep it coming please.
Posted 4 years ago # -
Vayoel Moshe-Satmear Rebba
The Divrei Yoel concludes his 'oath' teshuva, criticizing not just Mizrachi but also the Aguda movement for having association with the Zionists.
He cites the well known verse from Proverbs 'a bride blinds the eyes of the wise', the monetary gifts Aguda and many yeshivas and Kollelim in Israel cause them to be blind to the association and associate praise and ultimate support they are providing the Zionists.
Now i will quote from the 2nd teshuva, on 'Yishuv Eretz Yisroel'.
He says that Ritzba and Ramban were the only Rishonim who said its a Mitzvo Midoasraisa to live in Isreal.
The Rashba holds its Midrabanan.Whilst according to Divrei Yoel the Shulchan Aruch doesent mention it. The Rambam doesn't say its a Mitzva. The Ritva quoting from tosafos Rabbenu Channanel says the Mitzva doesent apply at all anymore as the decree of Galus we are unable to go back to Isreal with all the economic circumstances (although the Maharit says that Tosafos never said that).
The Radvaz disallowed a person to go to Egypt (as it says 'do not go back on the road to Egypt') especially the same way, but allowed people to go to Chutz La Aretz.
The Slah and Sefer Charedim clearly mention the Mitzva to live in Isreal a condition we keep the Torah and Mitzvos correctly.
Yaavetz cites the spiritial perfection of its current Jewish inhabitants, disallowing his sons to go there till they got a secure Parnassah there.
Sla Hakodesh cites a story of a man who had cohabitation with his wife abnormally, so they expelled the man from the Land of Isreal.
Indeed Ramban says at the end of his Teshuva ' if you live there and sin, rebel, go after desires, you will be 'destroyed and 'vomited' (Pentateuch, and from Prophets)-- the the verse 'you come to see my face who asked you to trample on my courtyards' emphasizes this).
Meil Hatzaddaka holds the mitzva of living in Israel doesent apply if you cant find Parnassah, as you or especially your young children could fall in robbery.
Chasam Sofer is very upset with people living in Isreal and living off charity.
Forbidding leaving Eretz Yisroel is mentioned in Bava Basra, but the Rishonim hold the reason is not because you transgessing Mitzvas Yishuv Eretz Yisroel, rather says the Rambam and Rashba and others 'you are removing yourself from mitzvos.
Theres is also the analysis of the Ramban and the Rambam why one holds its a Mitzvo Midoraissa.
It is known that when David conqured Aram Zovah, he was reprimanded for not conquring all of Isreal. According to Ramban (based on a sifrei) he was punished for leaving aside the Yishuv Eretz Yisroel, according to Rambam he was reprimanded for not eliminating ('yacharim yachrim') the 7 nations, (he holds like Rashi the 'Yevusi' was the name of one the 7 nations unlike Ramban who hold like Radak who says it was the name of a individial).
There is also the phrase 'conquer the land and possess it' according to Ramban the double Loshon indicates there is a Mitzva to enter the Land and fuffil Yishuv Eretz yisoroel. According to Rambam and Rashi its just a Havtacha (reassurance).
He asks the question Avnei Nezer asked why was Yaakov scared(when he enterd Isreal). The reason being he feared the Zechus of Eisavs Yishuv Eretz Yisroel. Eisav was a Noachide and surely had no reason to get Zechus for that before Mattan Torah. He answers citing that Reshaim are rewarded in this world for the few good deeds so they can get Gehonim in the Next World.
He cites examples of Dor Haflagah who although had Ben Odom La Chaveiro unlike the Dor Hamabul-- they were scattered unlilke the Dor Hamabul who were destroyed. He also cited Nebuchadnezzar's reward for running to deliver the message to Hezikiah (recieving a reward of conquer), and the reward to King Achav and King Omri for there Yishuv Eretz Yisroel initiates. They were rewarded in this world. So to with Eisav he recieved his reward in this world for his his tithing salt and grain, and his Kibud Ov V'Eim (which may have applied to the ovos who kept Kol Ha Torah Kuloh before Mattan Torah) which was linked to his Yishuv Eretz Yisroel, to drive him out the World to Come. This proves Yishuv Isreal is conditional on us keeping Torah and Mitzvos.
There is a Sifrei that says living in Eretz Yisroel is Kneged all the Mitzvas. It is brought in Yoma and Nidda and a Yerushalmi, you can't learn Halachos from, Mishna,Tosefta, Sifrei, Sifra that are Neged the Talmud Bavli.
In other places in Bavli it says Tzitsit, charity, Torah, and Shabbos are Kneged Kulom of all the Mitzvos.
In addition it says Ezra never left his teacher Baruch Ben Nuraia in Bavel to go to Isreal till he received his permisson from him, as Torah Dochas the building of the Beis Hamikdash. So surely the mitzvos in Chutz La Aretz arent pushed aside for Yishuv Eretz Yisroel, if they arent mantained in Isreal.
He cites the Zohar which is clear that doing Aveiros and thinking your Mitzvos will save you is wrong. Sin feeds the Klippos and Sitra Achra, and causes the mitzvos you do like Yishuv Eretz Yisroel to be accounted for a sin, whats more the Klippos recieve strength from the Mitzvos you do,
There is a famous Gemara in Kesubos that states 'one who lives in chutz la aretz is if he has no G-d'. The word 'its as if' prove that someone in Chutz La Aretz who keeps all the Torah can appear to be 'as if' he doesent have a G-d when in fact he does, whilst someone in Isreal who doesent keep the Torah can appear 'as if' he has a G-d when in fact he does not.
Whats more the Zohar in Parshas Behar and Yisro says this applies due to the fact he cant offer Korbanos, which according to most opinons and sceanorios cant occur till Moshiach arrives.
Another commentator explains aswell this only applies to a Ben Eretz Yisroel, someone born in Chutz La Arez would not be. The G-dless aspect mainly applied before the destruction of the Temple, when most cites were Tamaie free, and idol free, not now, in addition Minim (jewish renegades) are worse then idol worshipers as you can lower them in a pit unlike goyim who you can only remove the ladder ( Talmud Avodah Zoroh).Posted 4 years ago # -
Vayoel Moshe-Satmear Rebba.
Rashi on Shir Shirim on the possuk 'אם יתעררו' explains that the Jews should not increase to much Tephilla to bring redemption, in addition to not rebelling against the nations. There are a number of refutations to prove it only means you shouldnt rebel against the nations, but praying excessively for Geula is okay.
All the known Midrashim, on this Possuk say it means don't rebel against the nations, it doesent mean you cant daven excessively for redemption.
Its talking about Tzaddikim Gemurim they shouldnt Daven over much for Geula.
Chasam Sofer and Rashba Paskend it okay to daven excessively for redemption.
Its clear that even if the nations would give us permisson to go to Isreal we could not listen to them, even under threat of death or torture (Maharal), the Balfour and San Marino Decleration would be no avail.
One of the oaths is 'not to rebel against the nations of the world' another of the oaths is 'not to ascend to Isreal in waves or strong force according to Rashi, so if the Nations of the World permitted us to go to Isreal is does not give us permmison to go to Isreal in waves or force, especially the fact parts of Isreal were not even given to us.
Another point is the fact that the nations violated the oath 'not to persecute us more then neccessary' is not a reason for us to violate our oaths.
Another point may be that the 1000 years mentioned by Rabbi Chaim Vital is when the oaths end (he derives this from the Zohar) is not mashma from Abarnel, Talmudic and Midrashic sources, and only applies to the point of Tzaddikim Gemurim not davening for the Geula more then necessary.
Another point is the argument between Rabbi Yehoshua and Rabbi Eliezer in Sanhedrin, wherever redemption recquires repentance or not. Rabbi Yehoshua says it doesn't, Rabbi Eliezer says it does, normally in shas a dispute between Rabbi Eliezer and Rabbi Yehoshua the halacha follows Rabbi Yehoshua (who the Zionist follow and hold redemption can occur without redemption), but in this case Rabbi Eliezer argued with Rabbi Yehoshua immidietealy afterwards (see Gemara) and then Rabbi Yehoshua was silent indicating his agreement (a rule in Shas when a colleuge is silent after a rabbi argues), which indicates in this case the Halacha would follow Rabbi Eliezer.
This would prove the halacha follows Rabbi Eliezer, which proves that redemption is dependnent on Repentance. This is supported all over Chazal,and in the 'real' Nusach of Tephilla (passed down by R' Yoels farther and Chassidim, in the prayer קבץ גלותנו
Another point is the fact the Beis Hamikdash would be built before the moshiach is false. This false doctrine is based on 1 chazal, with the majority disagreeing with it. In fact this Chazal means that Moshe and Aaron will be resurrected before Moshiach son of Dovid and build the Temple. The Fact the Korbonos and the Omer would be be worked around Shabbos proves that it will be Heavenly built Temple, together with human hands (or most likely Prayers).
The concensus of all these Commentators (Rishonim and Achronim) disputes Aruch Le Ner who says it will all Heavenly be built.
He cites a story told by the Maharam about the Kotel was refurbished by a king and he asked the Jews if he could build there Temple, they said only by Heavenly hands can it be built.
Another point is Jews are scatterd and Moshiach cannot come till they gather the exiles. Rambam defines Moshiach as a man doing wonders, bringing people to the Torah, someone unmatched sinced Moshe Rabbeinu, like Bar Koziba who shows sighns of perfection, only when this man appears can the exiles be gatherd (he cites the Nusach of Shemona Esrei קבץ גלותנו to prove this.)
Another point is the evils of Zionsm. Its a known fact that when Aguda in 1948, who did not want any close dealings with Zionists (like Mizrachi). The more less scholarly Aguda members allowed the Zionsts to put there signatures on the happiness and gratitude on a state being formed in the secular newspaper. However the more scolarly elements of the party forbid the Zionist secular newspapes, from putting there names on the this letter. The Zionists igonred them, and with total Chutzpeh, Geneiva and lies put even these names on aswell, all in the cause of misleading the masses.
It is a well known fact that the expulsions from the Arab lands was mainly due to Zionist leaders meeting Arab leaders and informing them to expel there 'Jews' , and send them to Israel, then bereft of there possessions (due to consfication all agreed at the meetings between the Zionists and Arab leaders), then the Zionists would give these poor new immigrants sustanance if they would work for the state and lose there religion.
The same occured in the Holocaust--where to enter Palestine one had to swear by the State, and endure simialr circumstances theformer case study i mentioned.
Another point is the isur of have any dealings with them, these include
Not accepting benefits from the government, or any benefit whatssoever.
Not going to there courts.
Not trying to influence them.
Not entering there environs.
He cites some reasons,
There is a phrase in Mishelie אל תלך בדרר אתכם מנה רגלר מנתבתי which means dont even walk with them at all סחור סחור אל תקרב we say to the nazir (turn around turn around dont come near) as it says Tehilllim לו הלך בעצת רשעים ודרך חטאים לא עמד ומושב לצים לו ישב, as it says in Avoda Zora on that verse if you הלך you will enventually come to עמד and if עמד you will enventually come to ומושב and if you ומושב you will enventually come to לצים
You will eventually be influenced by them (Rab Yoel showed this atchally happend with the early religious Zionists).
In addition there is the issur of נהנה to avodei aveiros, and the issur of שתוף עברי עבירה (Biblical Transgessions- very severe).
The Mizrachis are the cheif transgressors of this, but a charedim can also be oveir this, (Join Brisk they don't accept money from the government and you will be okay).
It says in Talmud Shabbos it is better to go to a Goyse idol worshipers house then a Jewish one, because the former hold on to the Minhag of there forefathers and don't recognise there sin, the latter do recognise there sin, both are prefable not to go to-- the Rashba says its Pashut in both cases, the Rosh says only in the case of the goy, the Tor rules like the Rashba (who is the Tor O think)
The Radvaz was asked wherever he could become a Muslim under coercion (who belive in 1 G-d like us) he osured it, Kal B' Chomer with this Zionsit goverment who are evil in there decrees trying to uproot Torah and Yiddishkiet from the Land all in the aid of money and power.Posted 4 years ago # -
בן יהוידע חלק ד - יוסף חיים מבגדד (הבן איש חי
וכי באיזה נפש חטא זה אלא שמפני ציער עצמו מן היין
and how did he sin, because he afflicted (restricted) himself from wine ect, (Nazir 19A)
This is a physical benefit he forfeits.
However every bit of food and drink has in it 'Sparks of Holiness' which he selects when he makes a Blessing.
It says in Tehillim, רעבים גם צמאים נפשו בהם תתעטף -Hungry and thirsty their soul fainted in them.
Therefore when a person withholds himself foods and drink there is a suffering to the soul. When theres no eating, there is no selecting the Kedusha, as there are no Berochos to make.
There is a extra suffering to the soul when it a person withholds wine from himself.
As he ruins the 'Tree of Knowledge by Adam and Chava', who they come for to rectify the generation's for all time.
According to the opinion that the Sin of the Tree of Knowledge was squeezed grapes--making wine (not figs )
Many Mitzvos come from wine like Kiddish, Benching, Bris Milah, Erusin, and Nisuin, to rectify the Din of Adam Harishon.
However if the Nazir abstains from wine for the sake of heaven--this is a ריח ניחח, with a Nazir ניחח is MISPAR of יין
(76).Posted 4 years ago # -
בן יהוידע חלק ד - יוסף חיים מבגדד (הבן איש חי
כל הבא על אשה זונה סוף מבקש ככר לחם אינו מוצה
Whoever has cohabitation with a harlot, will request for a Kikar of bread and will not attain it
(Sotah 4A)
This is measure for measure.
A woman is compared to bread-as it says in Chazal, all the Blessings in the house come because of the wife.
A harlot is called a אתנן. which means wage, which is interchangeable with bread. As all the harlot is interested is in the wage not the intercourse.
So Midah Kneged Middah, the man who has intercourse with a Harlot loses his bread.Posted 4 years ago # -
בן יהוידע חלק ד - יוסף חיים מבגדד (הבן איש חי)
כל אדם שיש בו גסות רוח סוף נכשל בא"א
Any person that has excessive haughtiness will eventually stumble (cohabit) with a married woman. (Sotah 4A)
Whats the connection b/w them both?
A.) Pride is linked to the heart and eyes as it says in Tehillim ה' לו גבה לבי ולו רמא עיני' - God does not desire a haughty heart or proud eyes.
Eyes and heart are th 2 cheif componenets of the human body.
Eye is the chief organ of the revealed part of the body.
Heart is the chief organ of the hidden part of the body.
These 2 organs are the most sanctified organs of the body, and other organs are sanctified by them.
They are the סרסור of the sin, as it says עינה וליבה תרי סרסר עבירה אינון, so Kedusha doesn't rest where there is pride, and when there is no Kedusha therefore סרסור (selling) as there is no business where selling doesn't occur, and thus he will cohabit with a married woman.
The Tikun is to fast for 15 days, Gematria י"ה, which י"ה when the man and woman are worthy rests between them.Posted 4 years ago # -
בן יהוידע חלק ד - יוסף חיים מבגדד (הבן איש חי
שמשון בעינו מרד
Shimshon rebelled with his eyes (Sotah 9A)
It says מרד
not חטא , this shows that Shimson never went after the females for pleasure rather it was for the Sake of Heaven to render recompense to the Philistines.Posted 4 years ago # -
בן יהוידע חלק ד - יוסף חיים מבגדד (הבן איש חי
חלה נבואתו של יעקב אבינו
Jacob's prophecy became fulfilled (regarding Samson), as it is written: Dan shall be a serpent in the way
לפעמו this is a anagram of פעול מ
Yaakov was Zoche to Binah through מ"ס -
Moshe was Zoche to Binah through סמ"ך
So Samsons connection to Yaakov was shown by the phrase לפעמו.
Posted 4 years ago #
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