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JayMatt19: great peice there!
mod72: time to clear the board & please keep me for Tuesday tentative(perm)! thank you!
72: great peice! & i really enjoy this wonderful thread!
a present for mod 72.
Achrei Mos
By: Rabbi Eli Teitelbaum
In order to understand why it was necessary for the posuk to add the words “after the death of the two children of Aharon,” Rashi gives us a beautiful example in the name of Rabbi Elozer.
kapusta: nice d’var torah! i liked it a lot!
kapusta, nice DT! Great lesson, thanks!
mod72, is it possible someone (ahem) was mistakenly left off the list? I think his name starts with ‘m’?
~a~
**D’Var Torah – Parshas Kedoshim*** this week is Parshas Acharai Mos & Kedoshim
What would you do in the following scene? You are a Dayan-Judge in a Bais Din . A wealthy man and a poor man come before with a dispute involving $1500. That sum is a huge amount of money for the poor man and an insignificant amount for the wealthy man. As you listen to the facts of the case, you realize that the law is on the side of the wealthy man. Do you rule in favor of the wealthy man because that is the correct ruling; or, do you rule in favor of the poor man since he desperately needs the money to live and feed his family, while the wealthy man will barely feel the loss of a thousand dollars, and the wealthy man is obligated to give tzedaka to the poor man any way? You are the judge. The power is in your hand. What is the right thing to do? From a purely humanistic point of view one would seem almost compelled to find for the poor man. The Torah teaches us otherwise. The Torah says that the dayan must render the accurate ruling without any outside considerations, even to the detriment of this poor soul. This doesn’t seem right! You know and I know, but the Torah knows better. If we give false decisions, we will be destroying the truth. Once we lose our perception of the truth, we lose our perception of reality and when that happens we lose everything. With our limited human judgment it may seem greater to help the poor man; but, the Torah is teaching us that maintaining and protecting the truth is the greatest good, even for the poor man who is ruled against in this case.
have a wonderful day everyone!
note to all: my DT was posted for tuesday!
kapusta: thank you! funny!
72: glad to be of service!
Jax, nice DT, thanks!
mod72, moish?
~a~
anonymisss: thank you! seems like you got an exemption this week!
72: maybe inform Just Smile of his Wednesday DT?!?
I see that I have been volunteered for Thursday night. I am going to be away until around 9:30/10:00, so it might be a little late.
Sorry guys – here you go – I’m actually still at work
The three aveiros that one must give up his life for are giloy arayos, shfichas damim, and avodah zarah. If one comes up to you and says do one of these three aveiros or I will kill you one must give up his life.
Molech is a form of avodah zarah, because the parent is bringing their child as a sacrifice. It also encompasses the aviera of shfichas damim, because according to some the parent would actually drop the child into the fire. Molech is also the aveira of giloy arayos, because it is a form of wasting seed. Because when you kill your child, you are in affect killing seed that you used to create him.
Just Smile asked me to edit this and let everyone know that it is not his d’var Torah – so when it says “my father” – it’s not Rabbi/Mr. Smile
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YW Moderator-99
Just Smile: that was great!
jax, i posted one recently.
~a~
72: sure thing!
Looks like mdlevine is a no go for tonight, so here goes:
This is being given b’zchus Yosef ben Ita Rivka, Yoel Zev ben Mirel Reesa Chava and Yaakov Yosef ben Raizel, may Hashem immediately send them their yeshua.
In Shmoneh Esrei, in the tfilla of ????????? we say the words ???? ???????????? ??????. R’ Y. Abramsky asks why this is exclusive here to Refuah, as it is applicable in each of the bakashos in Shmoneh Esrei?
He replies that it is so very easy to be fooled into thinking that the doctor cured you. Therefore we go out of our way in our tfillos to tell Hashem that we know where the refuah is coming from.
As the world is in its current economic mess, there are many yidden without the means to support their family. We need to strengthen out Bitachon and apply this message towards parnassa as well. Just like it is not the doctor who provides the cure it also isn’t the working which provides the money.
May HaKadosh Baruch Hu send every yid their respective yeshua in order to successfully thrive in this difficult time.
Good Shabbos to All
Note to Mod-72: Not sure I’ll be able to post Motzei Shabbos. Bli neder I’ll try to e-mail you a dvar torah (before licht) for you to post after Shabbos.
JayMatt19: welcome back! mdlevine said he’ll post later tonight one! nicely done!
welcome back, jaymatt19! & thank you
JayMatt, very nice!
JayMatt19 thanks for posting your D’Var Torah.
This is also being given b’zchus Yosef ben Ita Rivka, Yoel Zev ben Mirel Reesa Chava and Yaakov Yosef ben Raizel, may Hashem immediately send them their yeshua.
The Shulchan Aruch says:
?? ???? ???? ????? ???? ??”? ???? ?????.
??? ??, ??? ????, ????? ???? ?????, ??????? ??!
It is forbidden to engage in frivolous conversation during the reader’s repitition of the prayer.
And if one does talk, he is a transgressor, and his sin is too great to bear, and we must rebuke him!
(Shulchan Aruch, Orach Chaim 124:7)
______________________________
There is a posuk in the Torah where similar language is used
????? ??? ?? ?’ ???? ???? ?????
And Cayin said to HaShem My sin is too great to bear
(Bereishis 4:13)
______________________________
Perhaps this is why the Shulchan Aruch states that the sin of talking in Shul is a sin too great to bear when the Torah uses that language for murder.
Something to think about.
mdlevine: wow that was great! thanx for posting it!
mdlevine, amen, excellent!
short and to the point thanks mdl
wow, so many in one night! Thanks
~a~
…i can do tuesday night iyH
tuesday seems like a big night. any particular reason? should I get on line?
BYM: tuesday is my permanent night! would you like to take a different night! great to have you back btw!
so we have permanent nights now huh?
lol i really havent been here in a while…
ok is thursday good for e/o? I put you down for Thursday. YW Moderator-72
thanks Jax i feel great being here again too!
Bais Yaakov maydel: just i have a permanent night these days actually! the other permanents are gone-ok there are others too mod! thursdays great!
what about JayMatt19 and M’Shabbos (along with most other nights) and ChofetzChaim on E’Shabbos. YW Moderator-72
great thanks mod.
ok then thursday it is.
my comeback dvar Torah 🙂
wow, can’t wait, bym!
~a~
chofetz chaim: great peice! shakoyach!
jaymatt: superb as always!
JayMatt, (and 72) very good!
Nobody is listed, so I’ll post something so that nobody needs to be volunteered.
Rabbi Yissocher Frand
There Is Capital Punishment, But Only After We Learn To Appreciate Human Life
The end of Parshas Emor contains the parsha of the Blasphemer (Megadef). The son of an Egyptian father and a Jewish mother got into a fight and uttered a blasphemy against the Name of Almighty. The people did not know what to do with such a person. His case was brought before Moshe. In the meantime, the blasphemer was placed under guard. At this point, Hashem taught Moshe that the punishment for blasphemy is stoning (s’kila) by the entire congregation. [Vayikra 24:10-16].
In order for the narrative to continue smoothly, at this point it should say, “Moshe spoke to the children of Israel and they brought the blasphemer outside the camp and they all stoned him. And the children of Israel did as Moshe commanded.” [Vayikra 24:23]
The Torah does indeed teach this, but only after a six verse tangent that seems to interrupt the narration of the blasphemer. The “tangent” reads as follows:
“And a man — if he strikes mortally any human life, he shall be put to death. And a man who strikes mortally an animal life shall make restitution, a life for a life. And if a man inflicts a wound in his fellow, as he did, so shall be done to him: A break for a break, an eye for an eye, a tooth for a tooth; just as he will have inflicted a wound on a person, so shall be inflicted upon him. One who strikes an animal shall make restitution, and one who strikes a person shall be put to death. There shall be one law for you, it shall be for convert and native alike, for I, Hashem, am your G-d.” [Vayikra 24:17-22]
How are we to understand this strange interruption in the narrative? Rav Moshe Feinstein, zt”l, explained that this section marks the first time in Jewish history that capital punishment was being carried out. This was a very significant event.
Taking a life is not a small matter. We do not execute the blasphemer because life is cheap. The Almighty wanted to emphasize to people that they were about to kill another human being. “But you should know that killing another human being under other circumstances (when it is not because he is being executed by the Court for committing a capital offense) is a terrible thing. Under normal circumstances, one who kills another person shall himself be put to death. Not only that, but if a person even wounds his fellow man then he deserves to pay with an ‘eye for an eye and a tooth for a tooth’.”
We know that this expression is not to be interpreted literally. Rabbinic exegesis teaches that this means that one has to pay the value of an eye or the value of a tooth. But there is a very interesting Rashbam in Parshas Mishpatim. The Rashbam asks, why is the Almighty making life difficult for us? If the Torah wanted to teach that one is obligated to make monetary restitution for such cases, why didn’t it say so explicitly? Why do we need to hear, up until today, that the Torah is barbaric because it demands “an eye for an eye and a tooth for a tooth”?
The Rashbam explains by emphasizing there is a difference between peshuto shel mikra [the literal meaning of a text] and Rabbinic exegesis. Even though we practice halacha according to Rabbinic exegesis, we do not disregard “peshuto shel mikra” entirely. The literal meaning teaches important lessons. There is a message in peshuto shel mikra. The message in this case is that technically speaking, this is what should happen to a person: if he knocks out someone’s eye, he should have his own eye put out. So severe a sin is it to damage another person that it really should require ‘an eye for an eye, a tooth for a tooth’.
Were it not for the fact that there was an Oral Law (to temper the literal meaning), Hashem could never have recorded the Written Law in this fashion. People would be misled. Given the fact however that we do have an Oral Law, the literal meaning of the verse gives us another dimension of understanding in terms of what the law should morall y really be.
Once the Torah has clearly spelled out the important lesson of the value of life and the value of property in this “tangent”, then and only then can it proceed to conclude the narrative. Once the children of Israel have integrated the teaching of the importance of human life and property into their personalities, then and only then, were they allowed to go out and proceed with an execution of the blasphemer, the first execution in Jewish history.
39: great one! thanx for sharing!
Where do you all get these divrei torah from?
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