Beruflich Dokumente
Kultur Dokumente
Number 8: Simcha
Dovid HaMelech writes that one should serve Hashem with joy (Tehillim 100:2). The idea behind this is that one should not feel that learning Torah and keeping the Mitzvos are a burden upon him, but rather that they are a gift from Hashem to us. Therefore, to express our delight at this, we should rejoice when fulfilling the Torah. In the tochacha (curses) in Parshas Ki Savo (Devarim 28:47), the reason given for the curses befalling us is because we didnt serve Hashem with Simcha. This demonstrates the necessity and obligation for a deep, emotional relationship with Hashem filled with happiness, with a feeling of accomplishment. In Hilchos Teshuva, the Rambam writes that the relationship between us and Hashem should be like the love between a man and his wife. In fact, according to Rashi this is the meaning of the superficially mystifying love song Shir HaShirim. The powerful allegory provided to us by Shlomo HaMelech teaches that the ideal relationship between us and Hashem is just like that of a young bride (the Jewish people) and a groom (Hashem). Likewise, the Neviim (prophets) often invoke wedding imagery when relating the relationship between us and Hashem. In Hilchos Megillah, the Rambam explains that the highest form of serving G-d is with joy. This is the reason why immediately after the Yomim Noraim (the high holy days) comes Sukkos, Zman Simchaseinu, the ultimate festival of joy. After we have rededicated our service to Hashem, we immediately want to rejoice with Him to show our love and appreciation for the Mitzvos. Chazal write that one who has not seen a Simchas Beis HaShoeva (Joyous water drawing ceremony performed when the Beis Hamikdash stood) has never seen true simcha. The Gemara delineates how at the celebration Rabban Gamliel used to juggle eight torches, Levi would juggle eight knives and Shmuel would juggle eight glasses of wine, without spilling a drop! The ceremony continued throughout the night, illuminating the city so brightly that there wasnt a courtyard in Jerusalem which didn't reflect the light of the great candlesticks which illumined the Festival of the Water-Drawing. Though usually we would not expect such seemingly frivolous activity from the Gedolim (leaders of the generation), on Sukkos, this celebration is entirely justified. Emphasising this idea, the pesukim regarding Sukkos repeat the word Simcha three times. This is the source of the famous phrase Vesamachta bchagecha vhoysia ach someach. Similarly, we see the need for proper rejoicing over Torah, when the Aron (ark) was returned to the Bnei Yisrael after being captured by the Plishtim, and the people of Beis Shemesh were punished for not leaving their work in the fields to celebrate (Malbim on Shmuel Alef 6:13). Additionally, when David HaMelech finally managed to return the ark to the City of David, he celebrated extravagantly, leaping and dancing before Hashem (Shmuel Beis 6:16). Michal, his wife and Shauls daughter, despised his actions as she was used to the royal protocol in her fathers court and felt that David was disgracing himself in the eyes of his kingdom with his levity. Chazal explain that she failed to distinguish between the dignity required for flesh and blood compared to the honour one must have for Hashem, regardless of the effect on ones status in the eyes of others. For this, Michal was punished that until the day she died, she had no children. We see what great lengths one must be prepared to go to in order to honour and rejoice over the Torah, and be bSimcha.
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Yartzheit
Dvar Torah
Real emes
Chazal nicknamed Sefer Bereishis as Sefer Yesharim after the Avos who were yesharim- upright. This means that they kept the Torah even before matan torah as the pasuk says: That Hashem has made man yashar, i.e. that the way of life as dictated by the Torah was an intrinsic part of them, and therefore they are called yesharim. The obvious question, therefore, is that the way Yaakov acts to get the brachos seems to be far from upright. Rather, it seems to be sly and tactful, and, as a result, surely the term yashar should not apply anymore? Furthermore, why do the pesukim seem to present the way that Yaakov received the brachos as deceitful? Surely the Gemara at the end of Makkos says that Yaakov did not want to trick his father and it was only because his mother forced him to do so that he did it? Shimons door to ask if Reuven is hiding in his house and Shimon answers that he is because he doesnt want to lie, we would not call that emes. We see from here that there are some instances where it is acceptable to bend the truth, such as when it comes to getting out of a situation with a dangerous person like Esav (not just to get out of why you didnt do your homework). We see that Yaakov, although his midda was emes, had to bend the truth many times. One example is when he tells Esav to go on ahead and Ill meet you in Seir when he really had no intention of going there. However, although one is allowed to lie for the sake of peace, it is not recommended to just lie, as even when done for good reasons it can lead a person to make it his nature to lie. Therefore, having redefined emes as doing things for the right reasons, the presentation of the episode of Yaakov deceiving his brother no longer makes it sound as though Yaakov tricked Yitzchak but rather took action in order to follow the path of what is right.
Rav Yaakov Kamenetsky in Emes LYaakov answers that from this scenario we learn a great yesod in emes-truth. When, later, Yitzchak tells Esav that his brother came bemirmah, Targum Unkelas explains this as bechachmasawith wisdom. This teaches that even speaking May we all incorporate these principles into our the truth needs careful calculations. For exameveryday life and live a life of emes with no ple, if Reuven comes to Shimon to hide because deviation from the real truth. he is being chased, when the pursuer knocks on
Gematria:
- I am disgusted with my life (27:46) The letter of the word ,disgusted, is written small. Rivkah lived 100 years from the time she conceived Yaakov and Eisav until her death (see Rashi, 25:20). Soon after becoming pregnant with them, she was told prophetically that one of them would be wicked, a prophecy that came to fulfilliment through Eisav. The numerical value of the letter is 100. From the moment she received that prophecy until she died, Rivkah lived with the disgust mentioned in our verse.
Riddle:
What is the longest word in Tenach?
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