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Ki Seitzei: Work Right
We know that Hashem is said to abide by the laws of the Torah. If so, asks the Chida, how can Hashem not give us reward for the mitzvos in this world? In this week’s parsha we are commanded to pay workers at the end of each day!
He explains that there is an exception to this rule. An אומן who accepts an item to be worked on is קונה בשבח כלי. For example, a silversmith who improves someone’s precious items is not considered merely to be working for his employer. He is creating an item of value, and this added value currently belongs to the worker. Only when the אומן gives back the finished product is he paid for it.
So too, we should not just be doing mitzvos as a job that we are required to do. Rather, we should be doing them in order to improve ourselves, by learning and internalizing the lesson of each and every mitzva. When we do this, we actually improve the neshama that we have been entrusted with. Therefore, Hashem will only give us our reward when we return the finished product to Him.
לעילוי נשמת ר׳ חיים דוב בן ר׳ בןציון שלום
Mitzvos given through Moishe Rabbenu, a shaluach, there is no baal tolin, but for emunah (אנכי) given directly through Hashem baal tolin applies, so the rewards for it are given this world as explained by the Sefer Peninim Yikorim in the begining of Parshas R’eh.
Zugger613, we say in Nishmas אין אנו מספיקים להודות לך we are unable to praise You for the millions of goods that You have bestowed on me.
To explain why we cannot thank Hashem for all the good He does for us, the Dubner Magid in Parshas Pinchos gives a nice mashal. בדין הוא שיטול שכרו he deserves his just rewards. There was a wholesaler who took in a young man to help him out. They agreed that he gets no salary but room and board. Once they were in the middle of their Purim sudah when a retail person arrived wanting to be served. The wholesaler told him to come tomorrow because he is the middle of the sudah. The young man volunteered to serve him. and they made nice profit from it. When it came to pay others, he asked him what do I owe you? The young man told him, didn’t we agree that I only get room and board? He tells him I thought that room and board meant something to you, but here you sacrificed it for my needs, so I have to pay you something worthy to you.
The fact that we are living a healthy life is a constant reward from Hashem, but by Pinchos sacrificing his life for the sake of Hashem he showed that Hashem was more important than his life and therefore he deserves his just rewards.It says when one davens Shmonei Esrei he should keep his eyes below and his heart above. The RMA O’CH 98 says that we should keep the greatness of Hashem infront of us (in our hearts) and see our lowliness (looking down).
It says that the number of .letters of a Sefer Torah is against the Bnei Yisroel. יש ששים רבוא אותיות לתורה – ישראל. All letters must be separated by white empty space מוקף גויל as every Jew is unique.
Maybe that is why there is no ayin horah in josef like fish as Rochel did not see her beauty.
The Sefer Chagvei Haselah explains that the Torah starts with a beis indicating people created with different characteristic and the Aseres Hadibros which includes all the mitzvos of the Torah (see Kar Hakemach and Baal Haturm who says that is has 620 letters for 613 mitzvos and 7 bnei Noach) starts with an aleph to show that the Torah unites.
It says like the rose among the thorns is my bekoved among the natiions. I heard once, the thorns on either side of the rose resist it from bending, so it grows straight. Similarly, the pain in life we experience drives us to teshuva and close to Hashem. By the other nations, pain drives them away from their beliefs whereas us it brings closer.
Should be above, is my beloved among the nations.
This pshat is troublesome. The Targum Yanoson says that Moshe Rabbenu worried about Yehashua because of his humility. This pshat emphasizes their gaiva and not their humility. Maybe, the Meraglim felt that they are not worthy to benefit Hashem’s intervention so they have to do everything by themselves as they have exhausted all their zechusim but the geula is not tied to worthiness as it was a promise to the Avos. Once they entered EY now they had to be worthy to keep it.
I heard once that when a fish is out of water it looks likes it is jumping around like it is enjoying itself, but it is realy dying. Similarly, it looks like peoole without Torah are enjoying themselves but they are realy dying.
Very sweet.
The goyim have some wisdom. This above reminds me of a song by Jerome Kern.
Nothing is impossible I have found. For my chin is on the ground, I pick myself up, dust myself off and start, start over again.
Correction as my last name, Jerome Kern, composer is Jewish.
Its a halacha in SA YD when one sits shiva l’a, and a his rebbi comes in, when he wants to get up, the rebbi should not tell him, don’t get up as it gives an impressiion not to get up from the shiva.
The Ben Ish Chai says that it does not say איזהו גבור הממית את יצרו who is mighty who kills off is yetzer hara but he should use the yetzer hara to serve Hashem e.g. having children.
A father חושך שבטו שונא בנו who holds back his stick (for misplaced mercy), (realy) hates his child.
The gemora in Bava Basra (10,1) tells the story of Rav Papa who was going up the ladder it slipped and he almost fell. Said Rav Chiyah bar Madifta to Rav Papa that this happened to you maybe because a poor man came to you and you did not help him? Ask the GRA, how did he know that this is the punishment? Answered the GRA that it has the nigunim Dargo Tevir, a broken ladder.
It could also be that the gemora says that you must fulfill his needs what he is used to like a horse and a carriage, so he will miss that in the future.
To clarify above pasoach tiftach has a dargo tevir on it.
The Shlah Hakadash says that we should place judges and police on our gates, our mouths and ears scrutinizing what we say and listen to.
Rebbi Reb Yonasan says in Yaaros Devash that we say selach lonu avinu but mechal lonu ‘malkenu’ because if avinu, we would be a ben sorer umorei towards Hashem.
Rashi must agree that we punish the ben sorer umorei for his current actiions which reflect his future actions otherwise we have a questiion of baasher hu shom from Yishmoel where Hashem punishes as he behaves now.
The Alshich Hakadash has a very interesting interpretation. If Lavan would not have fooled Yaakov then he would have married Rachel first and Yoseph would have been the first born deserving the kesonas pasim and no jelousy would have occured, so they would have never ended up in mitzraim,
so Lavan’s actions contributed to go down to mitzraim.
The Chasan Sofer interprets it that the yetzer hara wants to destroy the feeling that Hashem is our merciful father. Could be that by being redeemed, even though not worthy of it, taught the Bnei Yisroel that Hashem cares for them like a father.They ask the question why does he get punished by Hashem looking away from him when he seems to do teshuva by saying that Hashem is not with me? Maybe, he gets punished because he says that things happen from nature and not from Hashem. Therefore, he is being turned over to nature by Hashem looking away from him.
It says כל עצמתי תאמרנה ה’ מי כמוך, my whole body praises Hshem for His being by indicating to shake our whole body when davening as the lulav is being shaken resembling the spine.
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