September 6, 2011
by Digital Maggid
So the first few lines of this parsha, Ki Seitzei (Teitzei), talk about going to war, prevailing over the enemy and how to handle the spoils, particularly the women-folk. If you’re following along in the book, you should note that the cite is incorrect for the Torah verse and for the Rashi quote. The Torah text this teaching is listed under is actually D’varim 21:10 (the book says 21:1), though the Rashi is from 21:11 and the references made in the teaching itself are also to 21:11.
ושבית שביו
v’shavit shivyo
and you take his [the enemy's] captives
לא דברה תורה אלא כנגד יצר הרע. (רש”י)
כידוע איז דער דרך יצר־הרע אָנצורעדען דעמ מענש צו טאָן פונקט פארקערט ווי די תורה הייסט. האָט דארום די תורה מתיר געמאכט צו נעמען א (אֶשֶת) יְפַת־תוֹאַר וועט דאָס גופא זײַן א מיתעל כנגד יצר־הרע. ווייל אויב די תורה הייסט נעמען די יְפַת־תוֹאַר פאר א ווויב וועט שוין דער יצר הרע אנרעדען דעם מענש צו טאָן פונקט פארקערט — דווקא איר ניט צו נעמען.
The Torah speaks only in deference to the Yetser Hara (Evil Inclination). (Rashi – Metsudah translation)
As is well-known, the way of the Yetser Hara is to incite people to do exactly the opposite of what the Torah orders. Therefore, the Torah makes an allowance for taking an (eshet) y’fat to’ar (beautiful woman), which itself is a means of combatting the Evil Inclination. Because if the Torah were to order the taking of the beauty for a wife, the Evil Inclination would incite a man to do just the opposite — surely he would not take her. (R’ Meir’l Premishlaner)
So this one is a little thick. Of course, we have to remember that things were different in Biblical times, and with respect to the treatment of women as property, even Rashi’s generation had not come very far. But let’s get past that and think about what the teaching is trying to say.
The Evil Inclination is always going to be working us to do something that is contrary to what we ought to do. This is true whether it is a statute in Torah that we are talking about or whether it is our own personal resolution to do something (or refrain from it). Torah really didn’t want the men to go taking wives from other cultures, so it made it possible but not easy to do. Similarly, the rules around kosher diet make it possible but not easy to eat meat. If the fruit is forbidden altogether, it is too tempting. If the fruit is allowed under specific conditions but those conditions are not easily met, perhaps we will lose interest in it.
Like this:
Be the first to like this post.
Posted in Ki Teitzei, Musar, R' Meir'l Premishlaner, Uncategorized, Yetser Hara | Evil Inclination |
1 Comment »
August 7, 2011
by Digital Maggid
Shavuah Tov. Praise G-d to Whom all praise is due.
This week we will be working with Va’etchanan, D’varim* 3:23 – 7:11.
A general overview and summary by aliya (the seven sections read in a full Torah service) can be found at Va’etchanan Aliya Summary. (This is similar to Parshah in a Nutshell, but is a bit more detailed.)
The full text in English and Hebrew is available at Mechon-Mamre.
May Hashem bless all our work this week.
מיט זײַן ברכה
*Just a footnote on names. In Hebrew, the fifth book of the Torah is called D’varim. That means “Words.” In English, the book is called Deuteronomy. This is from the Greek, deuteros, meaning second plus nomos, meaning law. This refers to the fact that the book is largely a recapitulation of the Laws of Moses. (But us Yids just called it more “Words.”)
Like this:
Be the first to like this post.
Posted in Uncategorized |
Leave a Comment »
August 5, 2011
by Digital Maggid
This one is a little tricky, but a nice one to think about as Shabbos approaches and we let go of our work-week mentality. And indeed, at any time when we may question our ability to prosper.
כי ד’ אלהינו ברכך בכל מעשה ידך
ki Hashem Eloheinu berach’cha b’kol ma’asei yadecha
for Hashem Gd has blessed you in all your handiwork
פון דעם פסוק איז א ראיה אז פרנהס און הצלחה זייענען מן השמים און קומען א מענשען שלא כדרך הטבע, ידע לכתך עת המדבר הגדול הזה, השי”ת האט געוואסט אז די אידען וועלען אין דער מדבר דארפען הײַן פערציג יאהר און דארתען וועט ניט זיין קיין פלאץ פאר מסחר און ציען היונה, אף על פי כן, לא חסרת דבר, האט די אידען קיין זאך ניט געפעלט. זיי האבען פון אלץ געהאט שלא כדרך התבע, ווייל היונה, פרנסה און הצלחה זיינען בידי שמים. (ר’ צבי זאליזיצער)
In this pasuk (verse) there’s a proof, that livelihood and success are from Heaven, and comes a people shelo k’derech hateva (supernatural) , “Yeda lech’techa et hamidbar hagadol hazeh” (He has known your walking through this great wilderness). The Holy Blessed One knew that the Jews would need to go in the wilderness for 40 years, and there they would be without a place from which to do business and to raise essentials. Nevertheless, “Lo hasar’ta davar,” (you have lacked nothing). Not a thing did the Jews lack, they had everything shelo kderech hateva supernaturally, for their essentials, their livelihood, and their success was b’yadei shamayim, by the hand of Heaven. (R’ Tzvi Zolizitzer)
The word I have translated here as ”supernatural” is the phrase shelo k’derech hateva, which less figuratively means something like “not like the path of nature.” There is a teaching that says that the laws of Gd apply to Jews over and above the laws of nature. The master here is clearly saying that Heaven provided a decent existence for the wanderers, even where there was no natural means to support that. So also is the promise for us, that if we maintain a healthy relationship with Heaven, if we work hard during the week and observe the Shabbos and keep to our mitzvah practice, then all our needs will be met by Heaven.
Like this:
Be the first to like this post.
Posted in Uncategorized |
Leave a Comment »
July 15, 2011
by Digital Maggid
When R’ Yisroel Rizhiner came to Lemberg for the first time, he was put up by the then-famous Grand Rabbi Yaakov Orenshtein, the author of “Yeshuos Yaakov” (Salvation of Yaakov). Rabbi Orenshtein expected the Rizhiner talk Torah with him and give over a chidush (insight) or a pilpul (argument/debate). But it turned out he just kept on under the pretext of talking about Lemberg’s community affairs, and only upon his departure did he pose a question:
“Tell me, Lemberger Rav, from what material do the Lembergers make the roofs for their particular buildings?”
“From what material?” the Grand Rabbi repeated the peculiar question in great astonishment, “As I understand, from tin plates.”
“Well, that doesn’t really fit,” the Rizhiner replied causally. ”Tile and brick would be smoother and better protection”
After the Rizhiner left Lemberg, Rav Orenshtein continued to be taunted by his question and yet more by his answer. So he told it to R’ Meir’l Premishlaner, who said:
read more »
Like this:
One blogger likes this post.
Posted in Mayses (Stories), Pinchas, R' Yisroel Rizhiner, Uncategorized |
Leave a Comment »
July 10, 2011
by Digital Maggid
Our Parsha this week is Pinchas, Numbers 25:10 – 30:1
A summary of the text can be found here: Parshah in a Nutshell
And the full text in Hebrew and English is available at Mechon-Mamre.
Today is the 8th of Tamuz, 5771.
Candle lighting this Friday will be at 8:13 pm in the San Francisco Bay Area,
and Havdalah will be at 9:43 pm on Saturday.
May Hashem bless all our work this week. מיט זײַן ברכה
Like this:
Be the first to like this post.
Posted in Uncategorized |
Leave a Comment »
July 6, 2011
by Digital Maggid
Then the king became adamant that he should have a son so that the kingdom would not go to foreigners. And he again decreed that the Jews should pray that he should have a son. So they looked for the first tzadik, but they could not find him because he had already died. So they looked further and eventually found another Rent-A-Sage. And they told him to give him a son. But he said he didn’t know anything about it. They informed the king and the king said to this tzadik also: you know, obviously, that I have the Jews in the palm of my hand, and so on…. The sage said to him: But know you this, that you must do whatsoever I tell you. The king agreed, and the sage said to him: I require that you bring various jewels, for every gemstone has within it a different remedy (s’gula) and among the kings there is available a book wherein is written concerning the various jewels. And the king said: I will bring them out, to half my kingdom’s jewels. And the sage took them and he knocked them together. He took a cup of wine and put the stones in the wine. He gave half the wine to the king to drink, and the other half , the queen. And he said to them that they would have a son through the jewels, due to the remedies (s’gulot) within all the jewels, and he went home.
The queen had a son and this was a great joy to the king. Only the son did not really come from the jewels. At the age of four he was a very great person, he knew all wisdom and language and the purpose of things. And all the kings in all the lands came to see him. But when the daughter of the queen saw that she was not so important as this, she became jealous and only this was a comfort — that the sage had said that the son would be from the jewels only, but it was good that he was not from jewels.
Like this:
Be the first to like this post.
Posted in Nachman Stories, Uncategorized |
Leave a Comment »
July 3, 2011
by Digital Maggid
This week’s Parsha is Balak: B’midbar (Numbers) 22:2 – 25:9
The text of the Parsha in English and Hebrew can be found at Mechon Mamre.
For a summary of the Parsha, I recommend Parshah in a Nutshell.
This is a really odd and interesting Parsha. I hope we will find lots to discuss, and I welcome everyone to contribute their questions, opinions, thoughts, ideas, and inspirations in whatever form they might take. As I’ve probably said before, text study (which what we are doing here) isn’t about having answers, it’s all about having questions. And the main point isn’t really to get answers, but to engage with the full spectrum of possibility — and that requires input from everyone.
May Hashem bless all our work this week.
מיט זײַן ברכה
with His blessing
Like this:
Be the first to like this post.
Posted in Balak, Introduction, Uncategorized |
Leave a Comment »
June 28, 2011
by Digital Maggid
This teaching comes to us from the Rebbe of Lublin.
אשר אין בה מום
asher ain bah mum
… on which there is no blemish …
(Numbers 19:2)
דער מענש וואס באטראכט זיך אז ער איז בתכלית השלימות, א מענש מיט בלויז מעלות, איז דאס אליין א סימן, „אשר לא עלה עליה עול“ — אז אויף אים ניט אויפגעגאנגען קיין עול מלכות שמים, ווייל ווענ דער מענש וואָלט באזעסען דעם עול מלכות שמים וואָלט ער געוואוסט אז עס איז ניטא קיין מענש, וואס זאל זיין בתכלית השלימות.
[Concerning] the person who considers himself to be absolutely perfect, a person with only virtues, this in itself is a sign [of] “asher lo-’alah aleih ol” (“on which no yoke has ever come”) — that, upon him has never come any Ol Malchut Shamayim (Yoke of Heaven), for if the person possessed the Yoke of Heaven, he would know that no person can ever be absolutely perfect.
✓ COMMENTS
Like this:
Be the first to like this post.
Posted in Chukat, Rebbe of Lublin, Uncategorized |
1 Comment »
June 22, 2011
by Digital Maggid
כי כל העדה כלם קדושים
ki kol ha’eidah kulam kedoshim
for the whole entire congregation is holy
(Numbers 16:3)
משה האָט געטענה’ט צו קורח’ן, דו ביזט גערעכט: עס איז קאכע אזוי ”כל העדה כלב קדושים.“ זאלסט אָבער וויסען זײַן, ביי איין עדה, אפילו כלם קכושים מוז זײַן איינער וועלכער שטייט אויף א העכערער מדרגה ווי די גאנצע עדה אונ ער איז א קדוש בין קדושים – אשר יבחר בו ד’ הוא הקדוש. (ר’ צידוק הכהן)
Moshe stressed to Korach: “You are correct, this is a ‘wholly holy congregation.’ But be advised, in every congregation, even a ‘wholly holy’ one, there must be one who stands above all the rest and he is kadosh bin kedoshim (holy among holies) whom Hashem has designated as holy.” (R’ Tsiduk HaKohen)
And my thanks to Jeffrey, the Oaklander Yesh, for helping with the Hebrew.
Like this:
Be the first to like this post.
Posted in Holy, Korach, Korach, Moshe | Moses, R' Tsiduk HaKohen, Uncategorized |
Leave a Comment »
Digital Maggid
