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  • #2254267
    Reb Eliezer
    Participant

    This is the meaning of the statement rin the Hagadah, chisheiv es ‘hakeitz’ which adds up to 190 which is deducted from 400 giving 210.

    #2254867
    Zugger613
    Participant

    Bo: It Wasn’t Me

    The של״ה writes that the mitzva of matza teaches us humility. From the simple tasting and and lowly matza, we learn to not be full of ourselves.

    Asked R’ Mattisyahu Solomon, doesn’t the Torah explicitly write the reason we eat matza: to remember that we left Mitzrayim so quickly that the dough didn’t have time to rise? How does the של״ה fit with what is says in the פסוקים?

    R’ Mattisyahu answers this based on a מהר״ל. The מהר״ל asks: why it that of the things that happened when we left Mitzrayim, why do we have a mitzva to commemorate that we left before the dough could rise?

    The מהר״ל answers that there is danger that when future generations tell the story of leaving Mitzrayim, they will make the story about themselves. They will forgot what Hashem did, and claim that our ancestors broke free on their own.

    By remembering that we left when it was inconvenient for us, when we were unprepared to go, we remember that Hashem is the one rescued us.

    Explains R’ Mattisyahu, this is what the של״ה means when he says matza teaches us humility. It teaches us that Hashem is responsible for our successes, and we shouldn’t attribute them to ourselves.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

    #2256348
    Zugger613
    Participant

    Bishalach: Seeing Double

    We know that the reason we have לחם משנה on Shabbos is to remember that a double portion of Mun fell on Friday in preparation for Shabbos. The Medrash cites many other examples of doubling having to do with Shabbos, from זכור ושמור to the Shabbos Korban of two sheep.

    What does it say about Shabbos that everything about is doubled?

    R’ Lopiansky explains that this goes to the heart of what it means when we say that Shabbos is מעין עולם הבא. In עולם הבא, the reward that we get is not like a salary, which is entirely independent of the work that we did. Rather, the pleasure we receive is built upon the satisfaction of our accomplishments in this world. In the next world, we are able to truly appreciate all that we have already done.

    That is why Shabbos is marked by the double portion that fell on Friday. On Shabbos, we are able to appreciate the ruchniyus in all the work that we have done during the six days of the week.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

    #2258160
    Zugger613
    Participant

    Yisro: Your Turn

    Hashem tells us in this week’s Parsha: וָאֶשָּׂ֤א אֶתְכֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים וָאָבִ֥א אֶתְכֶ֖ם אֵלָֽי,
    I brought you on eagle’s wings to Me. What is this referring to?

    R’ Dovid Soloveitchik explains that Bnei Yisroel were on the 49th level of impurity in Mitzrayim, and yet 49 days later they were hearing Hashem at Har Sinai. How could they have changed so quickly?

    This Passuk is the answer. Hashem lifted them up miraculously, not just physically, but spiritually as well. By showing us so many miracles in Mitzrayim and Yam Sof, Hashem left us with no choice but to believe in Him.

    But as the next Passuk makes clear, after Kabbalas HaTorah the opposite is true. Now it’s all up to you: וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙

    Hashem lifted us to the heights of ruchniyus, so that we could see what it’s like. But now our job is to climb to those elevated heights ourselves.

    From now on, only our choices and our actions will determine how close we are to Hashem.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

    #2258336
    Reb Eliezer
    Participant

    The Targum Yonasan says that Hashem took us to the place of the Beis Hamikdash to sacrifice the Korban Pesach.

    #2259937
    Zugger613
    Participant

    Mishpatim: Serving A Greater Cause

    Of all the ways to begin Mishpatim, the Torah chose to start with the halachos of עבד עברי. What does this reveal to us about how we are to approach Mishpatim, the laws of the Torah that we can understand with our own intellect?

    R’ Lopiansky explains that an עבד is somebody who is considered only an extension of his master. That is why anything that an עבד acquires becomes property of his master. A proper עבד does not have a will of his own; he lives to carry out the will of somebody else.

    This is how we are to approach all of mishpatim. גדול המצווה ועושה יותר ממי שאינו מצוה ועושה – it is better to do a mitzva because Hashem has commanded it than to do a mitzva voluntarily. If we do a mitzva because its moral lesson resonate with us, we are attaching ourselves to that sense of morality. But when we do a mitzva because Hashem has commanded that we do it, we are connecting ourselves to Hashem Himslef. By making His will into our will, we have made ourselves an extension of Him.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

    #2260052
    Reb Eliezer
    Participant

    Could be the Torsh starts with eved to solve the homeless problem and to marry off the daughter.

    #2261690
    Zugger613
    Participant

    Terumah: Actualizing the Ephemeral

    There is an interesting tension in the collection of materials collecting for the Mishkan. On the one hand, there is a strong emphasis on the נדבת לב, the giving of the heart. On the other hand, there is no mitzva that the Torah that the Torah gives as specific instructions for as building of the Mishkan. How are we to understand the relationship between doing the mitzva because we want to, while doing it exactly the way that Hashem wants it done?

    R’ Lopiansky answers that the Mishkan has to start with what’s in our hearts. We need to feel that yearning to connect with Hashem.

    But a feeling that is never put into practice will never amount to anything. If a feeling is not acted on, it will wither away and die.

    The Mishkan is where we pour our feelings into to make sure they stay with us. All the precise details of the Mishkan are meant to be applications of what we feel in our hearts. By making them real to ourselves, we will be able to incorporate these feelings into the way we live our lives.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

    #2261762
    Reb Eliezer
    Participant

    The holy Alshich explains that giving money for the building of the mishķan is not like tzadakah where the .mitzvah is to have but the giving as Hashem has everything.

    #2263295
    Zugger613
    Participant

    Tezaveh: Looking Inside

    The Gemara tells us that the מעיל of the Kohen Gadol atones for lashon hara. Presumably, that means there is some lesson that we can learn from the מעיל that will help us avoid the pitfall of lashon hara. But what is that lesson?

    Based on the Vilna Goan, R’ Lopiansky explains that the message lies in the fact that the מעיל is tucked into itself. The passuk stresses that the hem of the מעיל must be tucked back within itself: והיה פי ראשו בתוכו. This sense of internality, of looking inside oneself, is key to avoiding lashon hara.

    All too often, we evaluate ourselves by comparing ourself to those around us. This is often why we are tempted to put others down; by speaking badly about others, we feel better about ourselves.

    The message of the מעיל is to look inside one’s own self. Don’t try to see how you measure up to others. Our sense of success ought to be based on to what extent we are living up to our own potential. One who lives with that attitude will not feel the need to put down others to feel better about themselves.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

    #2265215
    Zugger613
    Participant

    Ki Sisa: Remember What Counts

    The Parsha opens with a warning: if you count Bnei Yisroel, there will be a plague. And indeed the Gemora tells us that in the times of דוד המלך Bnei Yisroel were counted, and a deadly plague began to spread which killed exactly 100 people a day. So to stop the plague, דוד decreed that everybody should make 100 brachos every day. But how does counting brachos counteract counting people?

    Why would a king want to count his people? Simple: he wants to assess the might of his kingdom. But that is based on a false worldview. The security and prosperity of a nation is not determined by its population, but rather by Hashem. Counting the people shows a false sense of security, as if we determine our destiny and not the Almighty.

    Brachos are the exact opposite. A bracha is an affirmation that this is Hashem’s world, and He controls everything. We acknowledge that all that we have comes only from Hashem.

    לע״נ דוד חיים בן ישראל דוב הכהן
    לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Viewing 11 posts - 351 through 361 (of 361 total)
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