January 8, 2020 3:04 pm at 3:04 pm #1821072
The Yaaros Devash explains learn Torah to fight the Yetzer Hara. Torah can bring one to gaiva, so lein krias shema. He should feel humble infront of Hashem. The other sin is taava. for tbat יזכור לו יום המיתה. It does not say, remember death. because we know we will die but we don’t know when. It says לו, we want the yetzer hara remember his death where his power will be eliminated.
My Rebbi the Mattersdorfer Rav, Rav Shmuel Ehrenfeld ztz’l explained that pain softens sins difference between a kal vochamer and bris melach. We need much pain with a kal vochamer but too much salt destroys the meat. so in mitzraim ואזכור את בריתי refers to bris melach.January 8, 2020 8:54 pm at 8:54 pm #1821199
The Ramban says on ואולך אתכם קוממיות that even the Torah allows a doctor to cure, he should not go the doctor.
It is important to realize on what the Ramban is saying this. There will be a time when we will be a hundred times as great, so Hashem brings on us pain from love. This is a test of trust of Hashem, so we don’t want to do anything to stop it through a doctor, only Hashem who brought it on him should cure him.January 9, 2020 4:10 pm at 4:10 pm #1821390
It says there אכן יש ה’ במקום הזה ואנכי לא ידעתי the Baal Shem Tov interprets the pasuk אנכי עומד בין ה’ וביניכם the אנכי the ego, self stands between us and Hashem. To unite a tzibur, bringing Hashem into the group, we must forget about the self.January 9, 2020 4:10 pm at 4:10 pm #1821382
The gemora says that the tefila is only listened to in a shul. The Baal Haturim on Yaakov Avinu’s dream it says ויקץ יעקב משנתו ויאמר the final letters are צבור indicating we should daven betzibur.January 9, 2020 7:11 pm at 7:11 pm #1821421
מי שיש בו יראת שמים דבריו נשמעים asks the Bina Leitim, it should have said ישמעו דבריו as he didn’t speak yet?
He answers that he doesn’t need to speak. His Yiras Shomayim are his words.January 10, 2020 2:20 pm at 2:20 pm #1821639
It says Hashem prays, to whom? What is the benefit? Maybe the meaning is to hope.
Tosfas says that Bilom could have said כלם. The Chasam Sofer says it should be מלך – מוח, לב, , כליות thinking, emotions, desire but Bilom wanted to reverse it which is no good as desire (taava) like an animal, would rule over everything.
ויהפוך ה’ את הקללה לברכה Hashem turned it back.
The Ben Ish Chai says that Biom was told, you are suppose to read it like a goy, from left to right.
Hashem pays a tzadik for his good deeds in the next world and his bad deeds in this world, whereas a rasha in reverse that is why a tzadik suffers this world whereas a rasha enjoys himself.January 10, 2020 3:44 pm at 3:44 pm #1821693
וראית את אחרי explains the Chasam Sofer that we only see things from hindsight. We don’t appreciate things only after the fact. The Kol Aryeh says that Moshe Rabbenu was able to see the knot of the tefilin in the back reflects this. There is a right band, the good and the left, bad and they come together in one knot. They all turn out to be good. We don’t see the full picture only after the fact.January 11, 2020 8:07 pm at 8:07 pm #1821788
The Sefer Beis Elokim from the Rav Mabit in Tefila, 2 explains the meaning of:
לעולם יסדר אדם שבחו של מקום ואחר כך יתפלל, does Hashem ch’v need flattery? Avraham Avinu came to realize that when we daven we must keep in mind that Hashem is the Master of the Universe and only he can fulfill our needs. Therefore the reading and writing of Hashem is integrated into one. If we want a matnas chinom we must be aware of this. It says in Shulchan Aruch O’CH 98,5 that a person should not daven because of his good deeds that he has because then they will examine his behavior and actions.-January 11, 2020 9:02 pm at 9:02 pm #1821801
Why we need a fixed place to daven from? We just learned from Yaakov Avinu in Parshas Vayechi that tefila is compared to an arrow. It says by Hagar that she stood by Yishmoel as far as the shooting of an arrow. The Chasan Sofer explains that the Torah is telling us that she stood away from love and not from hate. When it comes to an arrow, the closer you pull it to yourself, the further it goes. It could be that davenen is similar. The closer you are to Hashem the further it will reach. I heard in the name of the Arizal that when you shooting an arrow, if you shoot from different locations, you cannot penetrate through the barrier. So by davenen, being similar to an arrow, we must shoot from the same location.January 11, 2020 9:57 pm at 9:57 pm #1821815
How do we have elders in Bavel when it says that they will become old in Eretz Yisroel ? The gemora says that they stay in Beis Hamedrash early in the morning and late at night makes them live long. Asks the Meharsha it is still not EY?
Answers the Meharsha that the Beis Hamedrash and Beis Haknesses will become part of EY. It is interesting that even though it is not EY but because they will become part of, it is considered EY, so Moshe Rabbenu before he died, went to learn in the Beis Hamedrash to feel the taste of EY.
The rest of the pasuk quoted needs some explanation כימי השמים על הארץ what does this mean? The Chasam Sofer explains that it refers to Kabolas Hatorah when Hashem lowered the heaven on top of Har Sinai.January 12, 2020 1:53 pm at 1:53 pm #1821898
The barrier above we shoot through with our prayer is a מסך המבדיל, an iron curtain we create through our sins.
It says in Yeshayah 59
ישעיהו פרק נט פסוק ב
כִּ֤י אִם־עֲוֹנֹֽתֵיכֶם֙ הָי֣וּ מַבְדִּלִ֔ים בֵּינֵכֶ֕ם לְבֵ֖ין אֱלֹהֵיכֶ֑ם וְחַטֹּֽאותֵיכֶ֗ם הִסְתִּ֧ירוּ פָנִ֛ים מִכֶּ֖ם מִשְּׁמֽוֹעַ
Your sins create a separation from you and between your G-d, and your sins turn away the face from listening.
Asks the Binah Leitim two questions:
It should have said between you? it should have also said, Hashem’s face from listening?
Explains the Bina Leitim that besides creating through the sins an iron curtain separation from Hashem, we are also creating a separation among us. The second question is telling us that through our sins, not only Hashem doesn’t listen to us, but we end up not listening to Him.
This can be demonstrated visually by us being around a circle and Hashem is in the middle. Our purpose in life is to through the love for each other, make the circle smaller by uniting the points on the circle, getting closer to the center and eventually becoming one with the center. So, the bigger the circle is, the further we become from the center. The Shlah Hakadash explains the pasuk in Iyav 23
איוב פרק כג
וְה֣וּא בְ֭אֶחָד וּמִ֣י יְשִׁיבֶ֑נּוּ
If He is in One who can dispute Him.
It should have said One not in One? So he explains that we become kavayochel one with Hashem meaning together, in one with Hashem.January 12, 2020 1:53 pm at 1:53 pm #1821914
Most shuls have two doors to get into, an outside door and an inner door. Why? A person should know that he is entering a holy place, so it gives him between doors time to think it over.January 12, 2020 1:53 pm at 1:53 pm #1821943
We don’t appreciate some basic amenities because we take them for granted. The gemora says how great it is to have a bathroom close to the house and especially in the house on the same floor. Rashi explains that in Bavel they had to go out into the field far away.January 12, 2020 1:53 pm at 1:53 pm #1821957
The whole Beis Hamidrash can be considered four amos of halacha. We find that according to the Zohar Hakadash one is not suppose walk in his house four amos without washing his hands in the morning. The Rashba says that the whole room is like four amos.
The Iyun Yaakov on the Ein Yaakov says that Aron was 2 1/2 length by 1 1/2 width and 1 1/2 height.
Either two add up to 4 indicating 2 1/2 in knowledge (bekios) and 1 1/2 in pilpul to arrive to a halacha
I want to say that in every one of the four chalokim in Shulchan Aruch we find something pertaining to four amos. This would tell us to learn the whole Shulchan Aruch.January 12, 2020 1:53 pm at 1:53 pm #1821979
Learning halacha in Beis hamidrash makes it 4 amos of halacha. We should strive to see whether we can act on our learning to see what halachas we can derive from our learning.
The Midrash says about the mishkan that there was a king who had a daughter. When it came time to marry her off, he did not want to be let her go. He decided to build a house to live close to her. Hashem wanted to stay close to the Torah, so he asked us to build a mishkan. We see from this that Hashem only lives close to us if we follow the Torah. The Beis Hamidrash were we learn halachas becomes greater than the Beis Haknesses.January 12, 2020 3:12 pm at 3:12 pm #1821994
The gemora that praises to extend our hands to support ourselves for the benefit in this world is a proof to the Rambam Hilchas Talmud Torah (3,10) that a person should have an occupation and not to rely on others to be supported.January 12, 2020 3:12 pm at 3:12 pm #1821998
If ten people listen to the leinen, a person should be able to learn by turning away. SA O’CH 146,2. Leinen is a chiyuv on the tzibur and not on him personally. The problem is that if people see him doing that, they will follow him and there won’t be ten people listening.January 12, 2020 3:43 pm at 3:43 pm #1822026
The Shlah Hakadash emphasizes the parshiyos meaning that we should lein two times a parasha separated by a פ or a ס and then the targum on it. We can do this in middle of leining, if ten people listen. This might be the connection between the two statements after another. SA O’CH 285,2 says that Rashi can be said in place of the targum but a yirei shomayim should say both.January 12, 2020 10:10 pm at 10:10 pm #1822078
There is an ihteresring story that I heard from my rebbi the Hadhauser, Wiener Rav ztz’l about the talmid of the Chasam Sofer, the Maharam Ash ztz’l where the Chasam Sofer ztz’l did not want to call him talmidi from respect, so he called the Chasam Sofer, זקן ששכח תלמידו ih place of תלמודו saying the Chasam Sofer forgot his talmid.January 13, 2020 6:26 pm at 6:26 pm #1822329
שלא יאמר אותו צדיק ועבדים וענוי אותם קיים בהם ואחרי כן יצאו ברכוש גדול לא קיים בהם Avraham Avinu should not say that the servitude and affliction was done to them but the coming out from Mitzraim with great wealth was not. In the Haggadah it says ברוך שומר הבטחתו לישראל we thank Hashem for keeping His promise. Asks the Dubna Magid, doesn’t Hashem have to keep his promise on His own? He gives two meshalim.
There was a young man who was working for a man. He wanted to pay him in paper money which the young man refused to accept, saying he wants to get paid in coins. He was trying to convince him that paper money is just as good, but the young man did not want to budge. The man decided to ask the young man’s
father for advice. He told him, my son worked for you, so you must pay him a currency that he values.
The nimshal, the great wealth Hashem promised was the Torah. The Jews at that time did not understand the value of it, so Avraham Avinu said, pay them with a great wealth they appreciate.
There was a young man being trained as a waiter. He was told serve fish and horseradish together, He did not follow the direction and gave on one table fish and on the other table horseradish. The horseradish people were upset where is our fish?
Avraham Avinu said that the same people must get the great wealth who suffered. The emphasis is done to ‘them’ and not to another generation who did not suffer.
Why was there a bizas mitzraim and a bizas hayom?
The Dubna Magid has on this also amashel:
Tho kings decided to battle by picking their strongest fighters to fight in their behalf and the nation whose fighter loses will serve the other.
One fighter turned things around in the last minute. His king got upset at him, why did you give me the fear and feeling that I lost? If their would not be a bizas mitzraim by borrowing kelim, the Jews would have thought that they will not get it.
This might be another answer to the question above that the promise would be kept through bizas hayom
but Avraham wanted them to know right away that the promise is being kept.January 13, 2020 9:15 pm at 9:15 pm #1822476
The gemora says that a person should daven from a low place ‘מעמקים קראתיך ה Hashem, I call you from the depths.
The Dubna Magid gives a mashel on this.
A young man was taken in my a king, providing him all his necessities. The King had a favorite robe that he enjoyed wearing. At once the young man and robe disappeared. The king dispatched his soldiers to search for him. They found him hiding in a pit wearing the king’s robe. When the soldiers asked him what are you
doing? He said I am hiding because I feel so ashamed that I cannot show my face for stealing the kings robe after all the good he has provided me.
The nimshal is that Hashem provides us all the necessities and we steal it away from Him by using it for the wrong purpose, so when we daven we call to Him from the depths being ashamed to show ourselves because of our actions.January 13, 2020 10:09 pm at 10:09 pm #1822519
The Rabbenu Bechaye in Parashas Korach explains וישמע משה ויפל על פניו and Moshe heard and fell on his face.
Sometimes you tie yourself up to show that Hashem can only help you. He explains that this is the reason we put our feet together by shmoine esrei like malochim. We want to show that without the help of Hashem our feet are tied together and we cannot move. He also explains there that although the goyim do the same with their hands, we do it with our feet representing movement.January 14, 2020 1:24 pm at 1:24 pm #1822646
Certainly if a person can do both mitzvos the same time like wearing tzitzis does not exempt him from doing other mitzvos, so we are talking about not being able to do both. Asks the Ritvo in Sukkah 25,1 why would we think we should need to interrupt the mitzva we are doing to do another one? He answers that once you start doing a mitzva the other mitzva becomes voluntary and you are not allowed to do the other before you finish the one are doing. As the Shaagas Aryeh says that a derabonon is considered voluntary next to a
You can start doing a mitzva even though the other mitzva will start in the middle of the first mitzva and we don’t have to interrupt what we are doing e.g krias shma.January 14, 2020 2:56 pm at 2:56 pm #1822714
I heard fron Rav Noach Eisick Oelbaum shlita that women are also mechuyov in Birchas Hatorah because it is not a birchas hamitzva but birchas hahodoah, a blessing of praise for being able to learn Torah.
We say, כולנו יודעי שמך folowed by ולומדי תורתך לשמה what is the connection? I think Hashems name is י-ה-ו-ה
stands for היה, הוה, ויהיה was, is and will be reminds us of אמת made up of the first letter, middle letter and last letter. Torah lishma, for its own sake means learning to arrive to the truth. Shimon Hamosini was willing to give up his lives work on interpreting esin when he found one that he could not interpret. Hiow is it that Rebbi
Akiva was able to interpret, to fear the talmidei chachomim, but not him? He felt that it was not necessary to be told as the talmidei chachomim knowledge comes from Hashem whereas Rav Akiva appreciated it because he was originaly an am haaretz.January 15, 2020 1:19 pm at 1:19 pm #1822965
We should not say aseres hadibros because of תרועמת המינין the non-believers will argue that only what was given on Har Sinai is the Torah we must keep. The RMA SA O’CH 1,5 says these only applies in tzibur but not saying it individually. The MB 61,2 says in the name of the yerushalmi that the aseres hadibros is actually hidden in krias shema. The Yechaveh Daas from Rav Ovadya Josef z’l brings the Rambam who forbids to stand up by leinen for aseres hadibros, so he suggests that we, who stand up, should stand up earlier by the beginning of the parasha, so it does not look like we are standing up for it.January 15, 2020 1:44 pm at 1:44 pm #1823122
The Baal Haturim at the end of the aseres hadibros points out that there are 620 letters in it corresponding the 613 mitzvos and 7 mitzvos of bnei noach.
The Rabbenu Bechaye in Sefer Kad Hakemach under the topic Shavuos shows how all 613 mitzvos are implied in the aseres hadibros.January 15, 2020 2:44 pm at 2:44 pm #1823141
להגיד בבקר חסדך ואמונתך בללות I should be able to tell in the morning your chasodim and the belief in You at night.
I heard an interpretion, when it goes good, we can see and tell the chasodim of Hashem whereas when it goes bad, we can only rely on the belief in Him.January 15, 2020 4:15 pm at 4:15 pm #1823177
It says in SA O’CH 113,6 bowing down should be fast whereas straightienng out should be done slowly. Why? By bowing down we show humility, so by straightening out slowly we show that this respect is not a hardship on us. We find a similar thing in SA O’CH 123,3 to step out from shmonei esrei with the left foot first also tefilin on the head, put on with right hand and remove with left hand to show that he enjoys having the tefilin on.January 15, 2020 5:27 pm at 5:27 pm #1823202
If someone does not say המלך המשפט the RMA SA O’CH 118 says we don’t need to repeat it.January 15, 2020 6:26 pm at 6:26 pm #1823235
When a talmid chacham is sick, we should feel sick for him. Why a talmid chacham. what about any person? The gemora in Shabbos 32,1 says, a person should pray for mercy not to get sick because if he gets sick, he will need great defenders. This is the reason that Hashem creates the cure before the illness as he might not be worthy to get healed. The Chasam Sofer O’CH 166 explains that we consider ourselves sick to be included in the prayer bur we might not be worthy of it as we are the leg, so include the prayer for a sick talmid chacham who is the head because of his zechus we will also be healed. I explained with a similar logic when on shabbos we say שבת היא מלזעוק ורפואה קרובה לבא Shabbos holds us back from screaning and cure will arrive soon, I think it means that we should feel the illness like our own and scream, but the holiness of shabbos holds us back. The zechus of shabbos by our not screaming should bring the cure.January 15, 2020 11:50 pm at 11:50 pm #1823310
כל ימי חייך להביא לימות המשיח The GRA explains that the argument is in the meaning of כל which can mean all or the whole. My Rebbi the Matersdorfer Rav, Rav Shmuel Ehrenfeld. ztz’l interprets this as we should be able to bring our whole life towards Meshiach without any shame as Avraham Avinu was able to account with everyday of his life.January 16, 2020 12:01 am at 12:01 am #1823333
So the question is why would we mention yetzias mitzraim after Meshiach arrives? The Migdal Eder Haggadah brings a mashel from the Minchas Aaaron:
There was a man who had stomach problems, but it did not bother him because he was poor, so he could only afford a little food which he was able to digest. One day a doctor cured him. He could not show any appreciation because now he desired more food but he could not afford it. When he became rich, he realized then what the doctor did for him and was able to fully appreciated. Similarly we are still in galus and we cannot fully appreciate yetzias mitzraim. When Meshiach will take us out of galus, then we will fully appreciate yetzias mitzraim and want to mention it to praise and thank Hashem for his miracles.January 16, 2020 1:46 pm at 1:46 pm #1823401
The Rabbenu Bechaye in Parashas Vaychi says that the name Yaakov applies to his physical being whereas Yisroel his spiritual being. Yaakov plus Satan adds up to Yisroel. 182 plus 359 = 541, Yaakov Avinu encompasses the character of the satan after his battle.
Why is Yehoshia ‘Bin’ Nun rather than ben Nun? Explains Rebbe Reb Heshel (rebbi of the Shach) that when the yud was taken from Sara and given to him, the vowels were missing which was taken from the segol of ben and two dots a shvo were added to Yehoshia under the yud remaining a chirik an ee under the beis.January 16, 2020 2:17 pm at 2:17 pm #1823537
It should be above Yehoshua.January 16, 2020 3:11 pm at 3:11 pm #1823560
There is a big argument in Maseches Rosh Hashanah 28,1 if מצות צריכות כוונה if we need to keep in mind to be yotze a mitzva. If we don’t need it, what about having a reverse kavono, thinking I don’t want to be yotzei the mitzva.? The difference between humans and animals is that humans think, so why should we not needed? The
Chasan Sofer explains that stoma lishma, if a person wants to do a mitzva, he does it for the proper reason. It could also be the Ritva in Tractate Pesochim explains that making a brocho before performance of the mitzva, indicates inherently that he wants to be yotzei the mitzva. The Mechaber paskens that we do need kavona, and the brocho is not indicative, but a mitzva derabonon does not required it.January 17, 2020 1:00 am at 1:00 am #1823658
We find the expression of reward ימיו ושנותיו his days and years will be extended by leining two times Torah and one time targum and over here by extending the saying of echod. Why the double expression which looks the same? The Ben Yehoda explains that assigned days he will live in quality, having a good life and the years extended will be in quantity, giving him additiinal years as he uses his life productively.January 17, 2020 12:39 pm at 12:39 pm #1823758
At the first pasuk Rebbi placed his hands on his eyes. Why? The Ritvo and the Rosh say that he should not be distracted when he accepts oul malchus shomayim. The Rabbenu Yonah says that he was pointing his eyes towards the four directions to indicate Hashem rules all over, so he wanted to hide that from people seeing it.
I saw a pshat from the Ostroptzer Gaon that we accept oul malchus shomayim blindly without any questions.January 17, 2020 12:41 pm at 12:41 pm #1823808
In SA O’CH 62, 5 says clearly to place the hands on the eyes in order not be distracted from accepting oul malchus shomayim with a full kavono.
The Avudraham says that שמע is acronym for עול מלכות שמים.
The Shlah Hakadash says that the word shma also means to unite like וישמע שאול את העם Shaul brought the nation together. The Rabbenu Bachaye in Kad Kameach says that people who have a common cause, the same beliefs tend to unite. Unite the nation of Yisroel because we all believe that Hashem or G-d is One G-d.
Rebbi says in Pirkei Avos 2 – איזהו דרך ישרה שיבור לו האדם what is the proper way that one should chose
כל שתפארת לעשיה ותפארת לו מן האדם – whatever is good for him and good for others. Explains the Midrash Shmuel
if there is choice, ben adam lechavero comes before ben adam lamokam because a ben adam lachavero includes ben adam lamokam. We see from the gemora the importance to interrupt krias shma to give shalom.January 17, 2020 2:18 pm at 2:18 pm #1823832
The gemora says that whoever does not dream for seven days is considered bad. Asks the GRA what control does he have whether he dreams or not? Explains the GRA that Shabbos, when he is free, he should think about this world being a dream, temporary. i gave a contemporary mashel, why shabbos is a symbol? When someone goes on a highway, he sometimes does not know if he is travelling the right direction. When he sees a sign, it will tell him. Shabbos is the sign when we can contemplate if we are travelling in this world in the right direction.January 17, 2020 2:18 pm at 2:18 pm #1823829
The gemora says we should not repeat אמת by saying אמת ויציב why not? There is an interesting argument between the Maharal and the Maharam Shik what comes first אמת or שלום? The Magaram Shik holds the אמת comes first because it says אמת והשלום אהבו. He said this against the reformers based on the pasuk ישעיהו פרק מח
אֵ֣ין שָׁל֔וֹם אָמַ֥ר יְדֹוָ֖ד לָרְשָׁעִֽים: there is no peace, Hashem says to the rashoim. The Maharal says that peace comes first because שלום is name of Hashem whereas אמת is the stamp. The name comes before the stamp. Now we learned in SA O’CH 61,9 not the repeat שמע because it looks like two rashuos., You need permission from two, violating what we are saying that there is only one G-d. Could be that the argument in the
in the gemora is, if this also applies not only to the name but also to the stamp.January 17, 2020 2:34 pm at 2:34 pm #1823850
In SA hilchas tefilin comes before birchas hashachar because it is a good idea to put it on before. We say the brocho אוזר ישראל בגבורה referring also to the tefilin shel yad and עוטר ישראך ישראל בתפארה which refers also to tefilin shel rosh. We have a minhag to kiss them. There is minhag from the Chok Yaakov 490,.2, for those who put on tefilin on chal hamoad. to leave the tefilin on the first day chol hamoad pesach until after leinen as they lein kadesh containing the parasha of tefilin. The Chasam Sofer did not allow someone who did not observe shemita to be olah when it was leined. If someone cannot put on tefillin he should still lein krias shama. The proof is from shabbos, where the Shagas Aryeh 41, says that you are really allowed to put on tefilin, but because of the extra symbol we don’t put it on according to Rebbi Akiva. So why don’t we put it on because of krias shma? We see that is directly, but if no choice then it does not apply.January 19, 2020 12:07 am at 12:07 am #1824009
There are four places where we find speech in the performance of a mitzva:
1. krias shma SA O’CH 62,3
2. tefila SA O’CH 101,2
3. leinen for oneself when called up
SA O’CH 141,2
4. repeating the parasha
SA O’CH 285,1
Krias shma should be enonciated preferably such that the one saying it can hear it.
Tefila similar to krias shma and therefore Eli thought that Chana was drunk because the custom was like that but Chana only moved her mouth but was not heard by one being next to her. See Teshuva Meahava 1,13.
According to the GRA the Urim Vetumim lit up כשרה and Eli misread it as שכרה. This needs some explanation as the Tumim is supposed to put the letters together. Maybe he became so distracted and did not have the proper machshovos to make the Tumim function correctly. See Ramban Shmos (28,30).
Leinen it says according to the Mechaber to say it so quietly that you can’t hear it whereas the RMA argues that it should not be worse than tefila. Maybe the Mechaber holds that it might distract the Baal Korei next to him.
Repeating the parasha how to say it is not mentioned but just thinking without saying is usually is not considered speech.January 19, 2020 5:33 am at 5:33 am #1824013
The above is incorrect should be ברכות טו,א
When we anonciate the words properly and be careful not to swallow the last letter of one word with the next word that starts with the same letter we get rewarded by (if gehinom is required) coiling off the gehinom.
Yosef was a tzadik because he overcame his nature, similarly brings the Beis Yosef O’CH 62 in the name of Rav Yitchok Avuhav author of Monaros Hamaor that he came over his nature not to swallow words gets rewarded that they change the nature of the gehinom for him.January 19, 2020 12:31 pm at 12:31 pm #1824046
There are two places that need kavono
1. krias shma SA O’CH 63,4 61,4-6
2. tefila SA O’CH 98,1
We are more lenient with krias shma than tefila. The enphasis is on the first parsha because of kabolas oul malchus shomayim, but the main kavono is at the first pasuk such that if he is not mechaven, he must repeat it. He should be mechaven that Hashem is One in the heavens and earth in all four directiions and he is reading krias shma to be yotze it and the name and honor of His is blessed for ever and ever.January 19, 2020 4:40 pm at 4:40 pm #1824135
We say in the first parasha of krias shma to love Hashem. How we can be commanded on this when love is not in our control? Answers the Midrash that if we follow the rest of the parasha, we will come to love Him.
The RMA says in the above siman 98 that we should have in mind before the tefila the greatness of Hashem and our lowliness. As it says, we should keep our eyes down and heart above.
In sief 2 there it says that currentky we are unable to be mechaven, so why do we bring the halochos from our mishna for workers? The MB s’k 7 says that we should try to do whatever we can, so repeating shmonei esrei for kavono we don’t do, but we try to do the right thing from the outset.January 19, 2020 7:14 pm at 7:14 pm #1824222
We mentiion Rav’s tefila for benching Rosh Chodash. Our girsa is ימלא ה’ כל משאלות לבנו Hashem should fullfil our whole will of our heart has an alternate meaning that the name of Hashem should be come complete (currently its half but we are asking to become full)) לטובה for the good as sometimes we don’t know what is good for us.January 20, 2020 12:17 pm at 12:17 pm #1824426
We find a tefila from Rebbi that we say every morning but we don’t mention yetzer hara. The question is what is the difference between satan hamashchis and yetzer hara? The yetzer hara does different functions, first he influence us to sin and then becomes an accuser.
It says Koheles (11,9) שְׂמַ֧ח בָּח֣וּר בְּיַלְדוּתֶ֗יךָ young man enjoy your youth and then it says וְדָ֕ע כִּ֧י עַל־כָּל־אֵ֛לֶּה יְבִֽיאֲךָ֥ הָאֱלֹקים בַּמִּשְׁפָּֽט realize that for all G-d will take you to judgement. The gemora in Shabbos (63,2) asks that it is a contradiction? It answers that the first part is the yetzer hara and the second part the yetzer tov. The Dubner Magid says that they are both the yetzer hara. He gives a mashel, there was a poor man who was looking around for a place to stay over. The only thing he had is a small back back that he carries on his shoulders. A joker gives the impression that he cares about him by telling him come to my hotel and enjoy yourself. After two weeks staying there the proprietor of the hotel tells him to pay up. He has to hand over the little he has. Going outside saddened, he meets this joker laughing and then he seems to have mercy on him by telling him go back and now fill yourself up to your hearts content as he can’t take anything else away from you.
This is how the yetzer hara operates, first he gets people to sin and then he says there is no help for you and you might as well continue on sinning. He turns into an accuser saying it’s one thing to sin a little but you continue on sinning.January 20, 2020 1:39 pm at 1:39 pm #1824477
The Ben Ish Chai has another mashel for the yetzer hara:
As a man was limping along, another man came riding on a horse. Having mercy on him, he allowed him to sit on the horse in the front holding on to the rains. When they got into town, the one sitting in the front, says to the other, get off my horse. So at the din torah, he argues this is my horse as I am sitting in the front and holding the rains. The dayan realizes that he wants to take his horse, says we know it belongs to you but you should not have allowed him to sit in the front, holding the rains and take over the horse.
The nimshal is obvious. the yetzer hara arrives as a guest and then he takes over.
The Chasam Sofer gives us an eitza how to fight the yetzer hara.
It says in Tehilim (34,15) ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֑וֹב בַּקֵּ֖שׁ שָׁל֣וֹם וְרָדְפֵֽהוּ Turn away from the bad and do good look for peace and go after it. He explains that there is always a conflict between the body and soul. We would like to make peace and resolve the conflict. So we should basically cycle through the making of peace and go after. We will create a small conflict between the body and soul by doing something inferior to the body and than make peace by letting the body get used to it. It has to be small such that the body will not get frustrated and reject it.January 20, 2020 5:18 pm at 5:18 pm #1824514
I will talk about לשמה learning Torah for its own sake. The gemora says in Shabbos (63,1) Tehilim 45,5
צלח רכב. יכול אפילו שלא לשמה – תלמוד לומר על דבר אמת you succeed if you ride (go) after the truth. Says the gemora one should learn maybe even not lishma? No follow the truth. This teaches us that lishma means learning to arrive to the truth. We find Pesochim (22.2) Shimon Hamosini was interpreting all esin (additions) in the Torah when he arrived to the pasuk to fear G-d, he did not know whom to add to it. So he wanted to abandon his whole lives work as he thought his whole interpretation was incorrect. He said I will get the same reward of not doing this interpretation as doing it. Rebbi Akiva included the fear of talmidei chachomim. How come Shimon Hamosini did not think of it? For him this was obvious as the chachomim get their knowledge from Hashem. So if Hashem felt that they were worthy of it, they deserve to be feared and respected, but Rebbi Akiva did not appreciate that requiring a pasuk because he was originally an am haaretz.
The gemora says in Maseches Nedorim (81,1) that EY was destroyed because they did not make a birchas hatorah. The Taz O’CH 47,1 explains this in great detail. The Ran says that the Torah was not chashuv in their eyes, Explains the Chasam Sofer over there that they thought that Torah is only beneficial to know how to do mitzvos, so in itself it does not require a brocho being only a hechsher mitzva. They didn’t realize that the Torah is beneficial when learning lishma to arrive to the truth and therefore it requires a brocho hence it is called Torah lishma, learning for its own sake to arrive to the truth. Rav Chaim says that the cheftza of Torah requires a brocho.January 20, 2020 6:44 pm at 6:44 pm #1824546
We all want to do the will of Hashem and what holds us back is the yeast in the dough. The Klei Yokor explains that the yeast makes the dough rise, it is a symbol of gaiva and that brings to sin, so we don’t eat chametz on Pesach. The Radvaz and the Abarbanel say that Chametz resembles the yetzer hara, if a dough is left idle without working on it, becomes chametz. Similarly, if a person is idle from Torah, the yetzer hara will rule over him.
There is an argument between the Rambam and the Ravad Hilchas Teshuva (8,2) what is olam habo. The Rambam holds that the olam habo is after death and the Ravad holds it’s after Techias Hamesim I heard an interesting idea at the time olam habo, we will wear our crown and enjoy the light of the shechina. What is the crown for? It will have precious stones and act like a prism to reflect the light so we could look into it.
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