YWN Coffee Room Nightly D’Var Torah

jax, there’s only one torah

good catch – this has been fixed

This is being given ??”? ?’ ??? ?”? ????? ,

The following come from the sefer Sifsei Chaim, Rinas Chaim on Shmoneh Esrei.

In Bircas HaMazon, we say ??? ??? ????????????? ?’ ??-??????? ?? ?????? ???????? ??????? ????? ???? ?????? ???????????. ???? ??? ???????? ??????????. ???????????. ???????????? ???????????. ?????? ??????? ???? ???????? ???????? ?????

This means when we ask from other people, we are embarrassed by this ???????? ?????, even in the world to come. However, when we ask, and receive from Hashem, there is no reason to be embarrassed.

R’ Eliya Lopian told the following story. Once he walked into the home of the Chafetz Chaim when the Chafetz Chaim was bentching. It was the norm for the Chafetz Chaim to say something after benching or davening, a p’shat or ha’arah on what he just prayed. This time he asked R’ Eliya what does it mean ??? ??? ????????????? … ???????? ????? ? What does it mean that we’ll be embarrassed in the next world?

The Chafetz Chaim answered the a story about himself: When I was looking for people to lend or give me money for the purpose of printing copies of the Mishna Berura I went to a few ‘gvirim’ asking for money for this purpose, and since the gvir think I is a big tzaddik, he gives me the money I request.

When we both go up to the Olam HaEmes, the rich man might see who the Chafetz Chaim is and he might tell me that I am not as great a tzaddik as he thought I was. And had he known this was my madreiga, he would never have given me the money. Thus, I will suffer a tremendous embarrassment in the next world.

Therefore we ask “???? ??? ???????? ??????????”, That we want to take exclusively from Hakadosh Baruch Hu. So that, ?????? ??????? ???? ???????? ???????? ?????, you HaKadosh Baruch Hu know who we are and where we are holding. Therefore there is no embarrassment when we receive from you. Not in this world, and not in the next world.

This also explains the words we say in Shmoneh Esrei ???? ?????? ???? ???? ?????????. When we have bitachon in Hashem and we only receive from him, then there won’t be embarrassment, since he knows exactly who we are, yet he nevertheless gives. And we know there that givings were never given under false pretenses. However, when receiving from humans, they CAN later come with claims of false pretenses, and such claims will cause major embarrassments in the world to come.

jaymatt: his neshamah should have an aliyah. great vort there.

Thanks, mod72. (and I hope this means you’ll be updating the rest of the cr, too. so, double thanks!) and I did read the DT, btw.

~a~

Hey, mod72, I saw your request so here it goes:

This dvar Torah should be a zchus for a refuah shlaima for Shmaryahu Yosef Chaim ben Pesha Miriam and Aron Zelig ben Mayta along with all other Choley Yisroel.

We say in ha lachma anya, “hashata hacha,lishana haba biyisrael”, “now we are here, next year in the land of Israel”. R’ Chaim Brisker explains that we are comparing the geula from Mitztraim to the future geula from our current galus. Just as we were redeemed from Mitzraim bizchus the mitzvah of tzedakka, so too we will be redeemed from the current galus in the zchus of tzedakka. This is why we say “kol dichfin yaisai viyaichol”, to remind ourselves that through tzedakka we will be redeemed as it says “tzion bimishpat tipadeh vishaveha bitzedakka”.

He points out that tzedakka is one of the few mitzvos that can be done in completeness by everyone nowadays. In our current situation in galus, most mitzvos cannot be done completely. For instance, Shabbos can be kept but we don’t have the korban mussaf. Furthermore, even the mitzvos we have cannot be done in the best way possible by everyone because not everyone has the means. For instance, not everyone can afford the most mehudar tfillin. But, tzedakka can be done in completness by everyone because it is not limited by money. This may sound strange since tzedakka is the giving of money, but the best way to do the mitzvah is not in how much you give but how you give it and what percentage you give. Everyone is required and able to give between 10% and 20% and unfortanatly there are aniyim to give it to. So, the mitzvah of tzedakka can be done by everyone and in the zchus of everyone fulfilling the mitzvah of tzedakka to its fullest we should see the geula shlaima bikarov. Amen.

????? ?? ???? ????, ??? ?????, ???? ??? ???-?, ?? ???

The Meshech Chachma askes: “Obviously Moshe did it specifically how Hashem told him. Why must the torah say so? and Why specifically here?”

The Meshech Chachma answers that the the bigdei kehuna contained Shatnez, something forbidden in clothing. Therefore, this halacha, which states to nullify the issur of shatnez by the bigdei kehuna, could only come from Hashem via Moshe. For no other navi can uproot an issur from the Torah (the exception being a ????? ???)

This is what the Torah is telling us here. Such a commandment to turn a blind eye to an existing issur can ONLY come from Hashem via Moshe. Moshe on his own could not even make such a commandment. Likewise a different Navi (or other leader type) EVEN IF THEY ARE QUOTING HASHEM, one shall not listen to them in such a case, for this “prophesy” of theirs is proof that they are a false prophet.

Jax, when are you going to make Tuesday a permanent night?

Alright 72, here is your 1st freebie of the week.

The following is from the Rinas Yitzchak on T’filla.

There is an interesting difference between the 1st paragraph of Krias Shema, and the 2nd Paragraph. The 1st paragraph is written in singular form whilst the second paragraph is in plural form.

Nevertheless, in the 2nd paragraph we say ???????????? ??? ???????? ???????? ??????????????: in singular form!

Additionally, ??????? ??????? is only in the 1st paragraph.

The Meshacha Chachma quotes the Vilna Gaon who states that ??????? ??????? is only in the 1st paragraph since a person can serve Hashem ??????? ???????, however, the second paragraph, which is written in plural, since it discusses how “The Rabbim” serve Hasem (i.e. the entire community as a whole), does not mention ??????? ??????? since we do not find reference to the Rabbim serving Hashem “with all their money”. This is also quoted in the name of the Nefesh HaChaim

Rabbeinu Yona in Sha’arei Teshuva writes that the mitzvos of t’fillin and mezzuza are “b’chlal” “Kaballas Ol Malchus Shamayim” (They fit into the category of the proclamation of Hashem as our Ruler and King) since the Krias Shema is written in them. Rabbeinu Yona writes in Brachos that the t’fillin we wear on the head corresponds to “Kaballas Ol Malchus Shamayim” of our Nefesh. The t’fillin we wear on the arm corresponds to “Kaballas Ol Malchus Shamayim” of our Guf, and that mezzuza corresponds to kabbalas ol malchus shamayim of our money.

Therefore, we can now understand why it is written in singular, despite being in the paragraph which discusses the Kehilla. Since mezzuza corresponds to the service with all our money, which can only be done by “individuals” and not by the “community”

Note from JayMatt: The Rinas Yitachak is NOT saying that everyone cannot attain the level of serving Hashem with all their money. All INDIVIDUALS can do so. There is just an additional entity known as the “Rabbim”, which cannot do so. In this case having every individual do so would NOT constitute having being done so by “The Rabbim”

no dvar torah in 14 hours? ok, who’s doing one tonight?

it’s up to you moish01. YW Moderator-72

mod 72 I felt bad for you…

this is l’iluy nishmas (not sure of the name yet, try to find out ASAP)

Vayikra (Leviticus 1-5)

Do As I Do

In this week’s Torah Portion, God tells Moses the procedures the Jewish people must follow if they commit sin. And if:

“… the entire assembly of Israel shall err … the elders … shall lean their hands upon the head of the bull before God…” (Lev. 4:13-15)

A LIFE LESSON

If the Jewish nation as a whole commits a sin, the atonement for their actions falls primarily on their leaders. Why is it that the leaders have to make amends for a sin that they never committed? The reason is that oftentimes people in a position of authority believe that one set of ethics applies to them, while there’s another set of rules for those that they’re leading. But God tells us that if leaders feel this way, they miss the mark of what it means to be a leader.

In the real world, those in any “organization” will always follow the example of those who are in charge. Children pick up all the habits – good and bad – of their parents, employees pick up the behavior of their bosses, and the Jewish people followed the example of those who led them. And when the Jewish people erred, God knew that their behavior was a direct result of the actions being done by those who were leading them. If the people sinned, it was in large part due to the environment that was created by the elders that allowed the sin to foster.

In our own lives, we all play some sort of leadership role. And the behavior of those we lead will always be a direct result of our own behavior. If a child answers the telephone and is told by his parent who is standing right next to him to tell the caller he isn’t home, the child then internalizes this behavior. So when the parent tells this child the following week that he or she should never tell a lie, the child now faces a serious internal conflict. On one hand, he wants to listen to his parent. But, on the other hand he also wants to emulate the actions of his parent whom he respects. Does he listen to what he says, or do as he does?

God tells us that people will usually follow actions they see over the words they hear – and this is why the elders had to bring an atonement when the Jewish people committed a sin. God tells us that the reason the people sinned was that the breeding ground for the negative behavior already existed.

People will follow what you do over what you say. If you want to instill a certain type of behavior in others, then create the environment for it to happen. Not by declarations, but by embracing and living the desired behavior yourself.

taken from aish.com

🙂

D’Var Torah – Parsha Vayikra:

It is a very special thing when a child learns Torah for the first time. There is a time honored Jewish custom, of beginning a child’s Torah learning with Parshas Vayikra. The reason is that this section deals with the karbanos which are always given in purity, so we let the young children who are pure from chataim begin their Torah study “careers” dealing with purity. Adults actually possess those same virtues but as we get older we tend to lose touch with that wellspring of purity because of the stresses in our lives and other external factors. The Talmud states that even if the Torah had not been given, we would have learned “Thou shalt not steal” by observing the ant(ants never steal food from each other). We would have learned chastity from the dove and modesty from the cat. How is the Talmud so confident that we would learn all the right things from all the right animals. Maybe we would look at the animals that are thieving, immodest, and unchaste and learn all those bad traits. The Talmud is sure this would not happen because each person has an internal chord that naturally responds to good and rejects evil. It is built into us. Dovid Hamelech wrote “Ura kivodi” -Awaken my glory. Every Jew has that glory inside, we may lose touch with it but we never lose IT. We can achieve spiritual greatness by simply reconnecting to that splendor which Hashem planted within us. It’s right there waiting for us. With Torah learning, Tefillah and introspection we can tap in to that inner child.

aussie – i was about to go into shock – i thought you posted one…

by the way, i can’t believe you davened vasikin like me today 😉

Ok, I’ve avoided posting a DT ever since the inception of this thread. I’ll be brave tonight. I hope it’s short enough. Here you go!

????? ? ?? ??? ?????

The parsha begins: ????? ? ?? ??? ????? Rashi says that the word ????? is a term of endearment, a loving way to call to ???. This would seem inconsistent with the word ????? which we know is a strong way of speaking to someone. Why does the pasuk juxtapose (good hangman word) the two words whose connotations are opposite? The answer is that Hashem is modeling for us how to teach people. Before you can teach something, there has to be love. You want to help someone do the right thing? There must be ????? in order to do ?????.

“No one cares how much you know, until they know how much you care.”

(taken from Rabbi M. Solomon)

~a~

moish, nice! I like that, and it’s something we all (ok, just me) can learn from.

btw, you were six in preschool???? Ummmm……

~a~

all very good DT’s

moish01: I didnt daven vasikin (i actually weent to sleep a bit after I posted) but its good to hear that you did

Thanks, aussie!

~a~

first grade-6

pre-1A-5

(approximately)

~a~

moish: i’m so gladed u liked! it’s so nice when others comment on the d’var torah given!

aussie, that’s not one of the first things you ever learned? i thought everybody knew that from pre1A

mod72: the neshama should have an aliya! that was an outstanding one!

kapusta: i liked your d’var torah!!! sorry i forgot to post about it!

JayMatt19: another master piece R’JayMatt!

thank you Jax! my first fan!!! 🙂

I posted this on a diffrent thread but it seems appropriate to be here 🙂

Question: Why in the first bracha of shemoneh esrei do we say praises that chazal tell us to say. It makes more sense when giving praise to do it in your own words, it should be what the person himself feels. Right?

Answer: No matter how much praise you give or what you say it wouldnt even come close to explaining how great god is. In fact it may even be considered an insult. It is like telling someone who has a trillion dollars that they have a lot of money. Not only does it not come close to describing it but it is insulting to rfer to it in such a way.

I have filled my quota of divrei torah for a lifetime now 😉

Thank you, thank you. *bows*

🙂