Bava Basra (56a) And Rav Yehuda says that Rav says: In his book, Joshua enumerated only the towns that stand upon the borders, but not the towns that were within the portions of each tribe. On the subject of the boundaries of Eretz Yisrael, Rav Yehuda says that Shmuel says: Any area that the Holy One, Blessed be He, showed to Moses before his death, as it is written: “And the Lord showed him all the land, Gilead…as far as Zoar” (Deuteronomy 34:1–3), is within the boundaries of Eretz Yisrael, and therefore produce that grows there is obligated in tithe. The Gemara asks: To exclude what area? The Gemara answers: To exclude the lands of the Kenite, Kenizzite, and Kadmonite, as God had promised to Abraham at the Covenant between the Pieces: “To your offspring have I given this land…to…the Kenite, and the Kenizzite, and the Kadmonite” (Genesis 15:18–19). These areas are not obligated in tithe. What are these three areas? It is taught in a baraita that Rabbi Meir says: They are Naftuḥa, Arva’a, and Shalma’a. Rabbi Yehuda says: They are Mount Seir, Ammon, and Moab. Rabbi Shimon says: They are Ardisekis, Asya, and Aspamya.
Wednesday, February 7, 2024
Spiritual and psychological benefits of not being in Israel - Rav Tzadok
Pri tzadik (vayechi) כי הי"ז שנה שהיה במצרים החיה גם אותם השנים שעברו עליו. וכמו שאמרו (סא"ר פ' ה) כל שהשיגתו שנה א' טובה סמוך לזקנתו סימן יפה לו כו' והעלה עליו הקב"ה כאלו כל ימיו היה בטובה. כי כל ימי יעקב שהיה בצערא לא נקראו חיים אצל יעקב כי לא נשלם בקדושתו ורק במצרים זכה להשתלם בקדושתו. ולכאורה לפי השכל כיון שארץ ישראל מקום המקודש מכל העולם ולאאע"ה אמר הקב"ה לך לך וגו' ושם אעשך לגוי גדול. וליצחק אמר גור בארץ הזאת וגו' והאבות וגם יעקב בעצמו חבבו את הארץ. היה ראוי שישתלם יעקב בקדושתו בארץ הקדושה ולא במצרים בארץ הטמאה ועמה מזוהמים יותר מכל העולם. אכן מצינו כמו כן בגלות בבל ובגלות בית שני שעיקר התפשטות התושבע"פ היה דייקא בבבל. ודייקא שם נתגלה להם רזי התורה מה שלא נתגלה להם בישבם על אדמתם ודייקא בבבל היו אנשי כנה"ג. וא' (סוכה מד.) דלהון היא וכן (שם כ.) עלה עזרא מבבל ויסדה חזרה ונשתכחה עלה הלל וכו' עלו ר' חייא ובניו ויסדוה. ואח"כ התלמוד בבלי שהוא עיקר תושבע"פ שלנו ונתייסד בבבל.
The 17 years that Jacob was in Egypt revived some of those bad years which befell him. This idea is stated (in ) that if an individual lives a good year close to his old age, it is a good sign for him, and G-d considers it as if all his days were good. All the days of Jacob when he was in pain was not considered to be life because they were not completed in holiness (?) and only in Egypt did he merit to complete them in his holiness. Logic would dictate that since Israel is the place of greatest holiness in the world, as G-d told Abraham to leave Aram and go to the land of Israel, and Isaac was told that he would be blessed if he lived in this land. Jacob himself loved the land, and it would have been fitting for Jacob to complete his life in holiness in the holy land, and not in Egypt which is an impure land, and its people are more polluted than any other.
We find that in the exile in Babylon and in the exile of the second Temple that the main expansion of the oral Torah was specifically in exile. Specifically there the secrets of the Torah were revealed, more than was revealed while the Jews were in Israel. It is specifically from Babylon that the people of the great assembly arose and they were able to establish the law of Arava (c.f. Sukkah 44a) We also see in Sukkah (20A) that Ezra rose from Babylon and established Torah, and thereafter Torah was forgotten. Hillel then went and re-established it (and Hillel was also from Babylon (ed)), Rabbi Chiya and his sons (from Babylon) reconstituted the Torah.
This Parasha is closed. Our Rabbis have explained the reasons for it, and they are all true. There is another reason for it being closed. The completion of Jacob's holiness is specifically in Egypt, and not in the land of Israel. This coincides with the notion that the revelation and arrival of the Jewish People which contains the souls which were prepared for the acceptance of the Torah specifically in a foreign land and not in Israel, and that the end of the creation of the world occurs in the land of Egypt. These concepts are closed(Satum) from human understanding.
Coercion: Enforcing Performance of Mitzvot
https://din.org.il/en/2019/03/14/coercion-enforcing-performance-of-mitzvot/
The book of Vayikra begins with instructions for the korban olah (Elevation Offering): “If one’s offering is an elevation offering from the cattle, he shall offer an unblemished male; he shall bring it to the entrance of the Tent of Meeting, voluntarily, before Hashem” (Vayikra 1:3).
On the words “he shall bring it,” Rashi comments that if one does not bring an obligated offering, we force him to fulfill his obligation. At the same time, Chazal note (Rosh Hashanah 6a) that the word “voluntarily” indicates that a person may not be coerced into bringing an offering. The resolution of this contradiction is that the court coerces him until he says that he desires to bring the offering.
Aside from coercing a person to bring his offerings, we also find a general instruction to enforce the performance of mitzvos. Chazal express this principle in no uncertain terms: “One who states: I will not build a Sukkah, I will not take a Lulav—we smite him until his soul (almost) departs.”
In this article we will discuss this principle of coercion for mitzvos. What is the rationale behind coercing to perform mitzvos? Is there a distinction between coercion of positive and negative commandments? Who is responsible for coercing others? And is there any value in a coerced act? These questions, among others, are discussed below.
Forcing mitzva observance
Kesubos (86a) Said K. Kahana to R. Papa; According to the statement you made that the repayment of a debt to a creditor is a religious act, what is the ruling where a debtor said, I am not disposed to perform a religious act? We the other replied. have learned: This applies only to negative precepts, but in the case of positive precepts, as for instance, when a man is told, Make a sukkah and he does not make it or, Perform the commandment of the lulab and he does not perform it he is flogged until his soul departeth.
Chullin (132b) But with regard to one who refuses to perform a positive mitzva, e.g., the court says to him: Perform the mitzva of sukka, and he does not do so, or: Perform the mitzva of taking the lulav, and he does not do so, or: Prepare ritual fringes for your garments, and he does not do so, the court strikes him an unlimited number of times, even until his soul departs.
Rashi (Chullin 110b) כפתוהו - על העמוד להלקותו כדתניא (כתובות דף פו.) בד"א דארבעים ותו לא במצות לא תעשה שכבר נעשית העבירה אבל מצות עשה שלפניו ואינו רוצה לקיימה כגון אומרין לו עשה סוכה ואינו עושה עשה לולב ואינו עושה מכין אותו עד שתצא נפשו:
Kremlin: We Reject All Western Media but Tucker Carlson Is Different
The Kremlin confirmed Wednesday that an interview between Tucker Carlson and Vladimir Putin has already taken place, with a spokesperson for the Russian president also explaining what makes the former Fox News host special, in Putin’s eyes, compared with other Western reporters whose requests for access are routinely rejected.
He added that Putin has “no desire to communicate with such media” because it’s “unlikely that there can be any benefit from this.” Carlson, on the other hand, is different, Peskov said, because he takes a position unlike the rest of the “Anglo-Saxon media.” Peskov characterized Carlson as not being either pro-Russian or pro-Ukrainian, just pro-American.
עושים סדר בדברים: חסיד לא מחליט עבור הרבי מה הוא ייתן לו
https://chabad.info/special/1050597/
היסוד להתבטלות אל הרבי היא התמימות והפשטות. כולנו מכירים סיפורים רבים שבהם חסידים בעלי אמונה תמימה השתוקקו מאוד לקבל דולר מהרבי אחרי ג' תמוז – וקיבלו דולר של הרבי בדרכים שונות. זה קיבל את הדולר כעודף בחנות, זה מצא דולר בפריטת השטרות. הצד השווה שבכולם – שהרבי בחר מתי ואיך להביא להם את הדולר…
Rape - does G-d want someone to be raped?
A young lady once came to me for a theological consultation. This poised cheerful woman told me that when she was 10 she had been raped by two young yeshiva students at a religious summer camp. As a result of this incident she went into severe depression, became suicidal, and was finally placed in a mental hospital for an extended time. She said that baruch hashem, she had recovered and was no longer depressed or obsessed with revenge. Her visit was precipitated by having just seen her assailants walking down the street in Geula in Jerusalem with their wives and children - as if they had never done anything evil. She said there was only one issue left from her experience which she couldn't come to grips with - Why did G-d want her to be raped?" All the rabbis she had consulted with told her that it was G-d's will and that while they couldn't explain it that it must have been good and necessary. She just had to accept it as G-d's will. Her problem was that she couldn't accept that she worshipped a G-d that wanted this horrible thing to happen. I answered her that she was being told the dominant chassidic/kabbalistic view. However I told her that the Rishonim had a different view, i.e., that it is possible for a man to chose to hurt another - even though G-d doesn't want it to happen. That she will be compensated in the Next World for her suffering but that G-d didn't cause it to happen. She was able to accept that view.
No creature has the ability to help or harm anything without G‑d’s permission
Chovas HaLevavos (4:3): No creature has the ability to help or harm anything without G‑d’s permission. A servant with many masters would seek help from all of them if they are able and he would not rely entirely on one. However if one can help more than the others than the strength of his trust in that master is proportional to the degree that he can help. Consequently if there is only one master who can help than obviously he will solely trust that master. Therefore when a person realizes that none can help or help him without G‑d’s permission he will stop fearing any being and cease to place his hopes in any other than G‑d. That is why Tehilim (146:3) says: Do not trust in princes or in man who cannot be of any help.
Free will can overcome Providence
Netziv (Bereishis 37:13 Harchev Davar): Yaakov could have sent a servant to determine the welfare of his sons but he was worried that he would be endangering the life of the servant. In contrast, since he was sure that the righteousness of Yosef would protect him from harm. Similarly the Zohar says that Reuven had Yosef thrown into a pit full of snakes and scorpions because he was sure that his righteousness would protect him from harm. This that he was afraid that the brothers would harm Yosef is different since a person’s free will can overcome Providence. A clear proof to this is the fact Darius had no fear that Daniel would be harmed by the lions but was afraid that the noblemen would harm him. However, G‑d forbid to say that Heaven can not protect against the free will of man, but it does require a much greater level of personal merit. In other words he must be perfectly righteous (tzadik gamor) not only in relationship to G‑d but also with people…
All wisdom is from the Torah
Rabbeinu Bachya (Bereishis Introduction 01:05) From what verse do we learn that all wisdoms are found in the Torah and come from it? Shlomo HaMelech has alluded to this in Shir HaShirim 4:11) Your lips, O my bride, drip sweetness like the honeycomb; honey and milk are under your tongue; and the scent of your garments is like the scent of Lebanon. The Bride is a metaphor for Torah. Shlomo is teaching us with this verse that all wisdom which are described as a honeycomb all of them come from the lips of the bride. The reason that a honeycomb is used as as a metaphor is because all wisdoms except for Torah are mixed with dross like a honeycomb which has both honey and wax. In contrast our holy Torah is only pure honey completely free of wax and other impurities
ואם תשאל ותאמר מאין לנו מן הכתוב שכל החכמות נכללות בתורה ונמשכות ויוצאות ממנה, הנה שלמה ע"ה באר זה בתוך רמזי דבריו, והוא אומרו (שיר ד') "נופת תטופנה שפתותיך כלה דבש וחלב תחת לשונך וריח שלמותיך כריח לבנון", המשיל התורה לכלה... ולמדך שלמה המלך ע"ה בכתוב הזה שכל החכמות הנמשלות נופת כלן נוטפות משפתי הכלה. ומה שהמשילן לנופת לפי שכל החכמות חוץ מחכמת תורתנו כלן יש בהם תערובת וסיג כנופת הזה שכולל הדבש ושעוה, אבל חכמת תורתנו הקדושה היא הדבש הגמור הנקי מן השעוה ומכל פסולת
Torah study must precede all other education
Rabbeinu Bachya (Bamidbar 33:01) Although all wisdoms are comparable to silver, Torah wisdom is like silver which has been refined seven times over. All other wisdom contains elements comparable to dross, impurities, which have a tendency to invalidate that wisdom. Our Torah, by contrast, will not lead man to sustain losses either in money or through misleading him philosophically. When Solomon demands that Torah must be the first subject studied, he means that unless one learns about the meaning and purpose of miracles one may fall victim to the theory that nature preceded the Lawgiver chronologically, that the universe was not created by Hashem. The reason that in Hebrew nature is known as teva is that if one delves into the study of nature before having studied Torah such study is liable to swallow a person, he will “sink into a morass,” just as people who are drowned by the sea, were drowned, because they had not learned to swim first. A person who has studied Torah and early Jewish history summarized in the Torah knows that in addition to “nature” and natural laws, the Creator Who is totally free has demonstrated on many occasions that He is the master of what we call “laws of nature” by temporarily suspending these so-called eternal laws and thus demonstrating that it must have been He who had created and formulated them in the first place. Scientists, when they read about the miracles which the Torah records they assume that the desert through which the Israelites marched must have been a very benign strip of land, capable of producing crops, etc., etc. They totally deny what the Torah describes as “this great and terrible wilderness inhabited by fierce serpents, etc., etc., through which the L-rd your G-d has led you”. The point made by the Torah is precisely that the deserts through which the Israelites marched was even more hostile to human habitat than regular deserts. This is why the Torah stresses beyond doubt “it was not a place where one could sow or expect to plant fruit-bearing trees such as figs, pomegranates, etc.” There were no wells. The experience of the Jewish people therefore was by itself so miraculous that unless we study it before we study general subjects we would not appreciate the greatness of G-d and His works.
Torah Study Requires A Job to earn a Living
Rabbeinu Yonah (Avos 2:02) And all study of the Torah in the absence of a worldly occupation comes to nothing in the end: Like the matter that they said in our treatise (Avot 3 17), "If there is no flour, there is no Torah." The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), "Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come)." Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), "Good is wisdom with an inheritance."
Rodef to save victim?
It is interesting to note that Rashi (Sanhedrin 73a)goes against the obvious meaning in the law of rodef and says it means to stop a person from sinning even by killing him and it is not primarily to protect the victim as others such as Rambam state
This approach might explain the lack of concern with stopping pedophiles since this doesn't seem to involve a clearly stated sin
Medieval commentators offered the two alternative answers. Rashi interprets: “These are to be saved — from the transgression.”11 Thus, according to Rashi, the purpose of the law is to save the pursuers by preventing him from committing the transgression. On the other hand, Maimonides in his interpretation to the Mishnah writes: “And the purpose of this saving is that we were commanded to save this pursued person from the hands of the pursuer that wants to kill him or to commit a [sexual] violation with him in any way possible, even by killing the pursuer before he will commit the violation and that is the meaning of “at the cost of their lives,” namely, the life of the pursuer.” The same interpretation is offered by R. Meir Halevi Abulafia in his commentary to the Talmud (Yad-Ramah): “These are to be saved – from their pursuers at the cost of their lives, namely, the lives of their
https://www.academia.edu/6228030/The_Law_of_Pursuer_Rodef_in_Talmudic_Sources
there seems to be a contradiction in the Rambam