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BEKIUS OF MESECHTA BROCHOIS DAF 5

1. The special value of saying selected Tehilim identifying one as meriting the World To Come. 

2. R'Yoichonon asks why there is no Nun in Ashrei ? 

3. Comparisson of Michoeil and Gavrieil. That Michoeil comes with one jump, Gavrieil with two, Eiliyohu with four and the Moves with eight. During a plague with one jump. 

4. The reading of the Shema at bedtime. 

5. The process of battling and succeeding with the evil impulse. 

6. The entire Torah was given to Moishe Rabeinu at Seenie. 

7. The positive effects of reading of the Shema at bedtime. 

8. The positive effects of cogitating Torah. 

9. Difference between actions by Has-hem versus that of human beings. 

10. The explanation of pain and suffering upon a person. 

10a. The explanation of pain and suffering upon a person. 

10b The explanation of pain and suffering upon a person. 

11. The rewards of pain and suffering upon the jewish nation. 

12. Methods of gaining forgiveness for sins. 

13. Whether leprosy and pain visited upon a person is based on love from Has-hem. 

 

BECAUSE OF MISACT BROCCOLIS DAFT 5 (caused  by  speller  corrector,  so  fascinating,  had  to  keep,  sorry!)

 

SUBJECT 

1. The special value, identifying one as meriting the World To Come, of saying: 

VERSE: TEHILOH LEDOVID... 

SOURCE: Teh.145.1 is because it follows the Alef Beis and contains the Tefiloh of sustenance:

 VERSE: POISEIACH ES YODECHO... 

SOURCE: Teh.145.17. This is unlike: 

VERSE: ASHREI SEMIMEI DERECH... 

SOURCE: Teh.119.1 which is only alpabetical albeit in octal form. It also unlike the Grand Haleil: 

VERSE: NOISEIN LECHEM LECHOL BOSOR... 

SOURCE: Teh.136.25 which contains the Tefiloh of sustenance without alphabetical pesukim. 

 

The special value, identifying one as meriting the World To Come, of saying: 

VERSE: SHILOH LED OVID... 

SOURCE: Teh.145.1 is because it follows the Aleph Bees and contains the Teflon of sustenance: 

VERSE: POISEIACH ES IDAHO... 

SOURCE: Teh.145.17. This is unlike: 

VERSE: ASHIER SAMMIE DEREK... 

SOURCE: Teh.119.1 which is only alphabetical albeit in octal form. It also unlike the Grand Haley:

 VERSE: NOISE IN LECHER ELCHO BOOR... 

SOURCE: Teh.136.25 which contains the Teflon of sustenance without alphabetical pesky. 

MASTER AND POSITION 

R'ELOZOR/R'AVINO - Saying Ashrei 3 times a day guarantees one the world to come. 

 

R'ELOZOR/RAVINE - Saying Ashier 3 times a day guarantees one the world to come. 

 

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SUBJECT 

2. R'Yoichonon asks why there is no Nun in Ashrei ? The Genoro answers, because the Nun represents the downfall, r"l, of Yisroeil as is evident in the following posuk: 

VERSE: NOFLOH LOI SOISIF KUM BESULAS YISROEIL...

 

R'Yoichonon asks why there is no Nun in Ashier ? The Genera answers, because the Nun represents the downfall, rill, of Israeli as is evident in the following possum: 

VERSE: NORFOLK LOIS SISSIFY KIM BEULAH ISRAELI... 

(end  of  spelling  errors)


SOURCE: Amos.5.2 that is to say 'she has fallen, will not rise up, Israel'. In Eretz Yisroeil it was interpreted it positively, 'she has fallen but will no longer fall, get up Israel'. 

MASTER AND POSITION

R'YITZCHOK BAR NACHMON - Dovid Hamelech through divine inspiration inserted the next posuk to lend support to the suspect gloom of the previous one:

VERSE: SOIMEICH ADNIS LECHOL HANOIFLIM... 

SOURCE: Teh.145.14. 

NOTES 

1. RASHI - The 3 recitals of Ashrei represents the 3 Tefilois of the day. 

2. SEMICHAS CHACHOMIM - Relates that the saying of Ashrei is connected to the Geuloh Litefiloh of Daf 4 during Morning and evening davening, that Minchoh also contains merits to earning the world to come. He further delves into the subject of letters, how they pertain to Geuloh and that each of the Ovois's name contain a double letter which explains why the Gemoro emphasizes the importance of the alphabet. 

3. PNEI YEHOISHUO - Says that mere lip service of Ashrei does not merit one to the world to come, but rather the absorption in the meaning of the words that they touch every fiber of existence with the essence of Has-hem, His Torah through the 22 letters and his sustaining us. It represents the spiritual and materialistic supplies to us. If we believe this then one merits the world to come. That is why Ashrei is said by day. People work by day and that is when one must dwell on this, not at night. 

4. CHOFETZ CHAIM - When asked if a thief robs does he become wealthier ? The answer was that no, however had he not stole he would have had those goods in any event. All of a persons sustenance is pre-established by Has-hem. 

5. RASHBO - Asks why Dovid was afraid of this ominous posuk with the Nun, there are a number of other pesukim that are just as fearsome. Also the Rabonim of Israel were able to translate that posuk positively, so why could not Dovid ? In response, Dovid composed Tehilim through divine inspiration and not through his own poetry and therefore left out the posuk deliberately. As regards the use of the 22 letters, Dovid used them in the Ashrei in order to show that Has-hem made this world with them, with Torah and encompasses the entire world. All of the essence of the world is contained in them not just as a communicating device. 

6. BEEIR MAYIM CHAIM - The builders of the tower of the Doir Haflogoh used Sheimois in their work which portrays its powers. The breaking up of their language took away this power and relegated it to merely communicational needs. 

7. MEFORSHIM - Explain that when Pietonim used their names as acronyms it was to instill their merits on the people who would say them, such is the power of Loshoin Hakoidesh ! 

8. YAAKOIV EMDIN - In his seifer Migdal Oiz says that if a deaf mute would raise a child on a desert island it would ultimately speak only Loshoin Hakoidesh. 

9. EIN YAAKOIV - Brings a ZOIHEIR about a king who sent away his queen as a punishment for transgressing. Upon returning she once again sinned, so he sent her to a further place for a longer exile. This time he went for her himself to return her. This represents the destruction of the 1st and 2nd temple and the rebuilding of the 3rd one chv"sh. Expounding on the words "veloi soisif kum" that the king meaning Has-hem will lift her up and not by herself, the "besulas yisroeil" who ultimately will revel in love of the Shechinoh and Israel. 

10. MECHABEIR, TUR- In (51.7) says to repeat "Poiseiach es yoedecho" if one was absentminded. 

11. CHAYEI ODOM - In the name of the LEVUSH to start again at "Poiseiach es yoedecho" and continue until the end of Ashrei. 

12. REMOH - In (108.2) rules that in a make up Tefiloh one is to say Ashrei in between the two Shemoineh Esrei, even if it is night. 

13. BACH, MOGEIN AVROHOM - According to the Mekubolim it is not to be said at night. However if one is saying it he should be mindful to say it for the purpose of regular Tehilim and not as the required version. 14. MISHNEH BERUROH - In (108.14) says that Ashrei can be said even after the Shmoineh Esrei as long as it is day. 

 

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SUBJECT 

3. Comparison of Michoeil and Gavrieil. That Michoeil comes with one jump, Gavrieil with two, Eiliyohu with four and the Moves with eight. During a plague with one jump. 

MASTER AND POSITION

R'ELOZOR BAR RAVINO - Michoeil is ascribed more ability than to Gavrieil as evident by the following posuk implying that it took the Sorof one jump to arrive at his destination whereas in the other posuk it implies says that it took two leaps (as RASHI points out due to the double expression).

 VERSE: VAYOEF EILIE ECHOD MIN HASROFIM... 

SOURCE: Teh.145.1 

VERSE: ...VEHOEESH GAVRIEIL ASHER ROEESI BECHOZOIN BATCHILOH MUOF BIOF.... 

SOURCE: Den.9.21 R'YOICHONON - Explains that fron a comparison of two terms "echod" in the following posuk and from the previous one we conclude that Michoeil is referred to in the previous posuk: 

VERSE: ...VEHINEI MICHOEIL ECHOD HASORIM HORISHOINIM BO LEOZREINI...

SOURCE: Den.10.13 

NOTES 

1. MARSHO - Explains that Michoeil is of the right side, the foundation of water and represents mercy for Klal Yisroeil. Gavrieil is of the left side, the foundation of fire and represents justice and strength. Since the heavenly attribute of mercy , water are the preponderance Michoeil has the power to come quicker. Eiliyohu is a combination of both powers, fire and water, and has justice within him which ultimately will turn to mercy and justice will no longer exist. The Move's eight times represents his needing to rest seven times in order to give ample time to repent. Ergo when a burial r"l takes place we also rest 7 times. 

2. BEEIR MOISHEH (YOZHEVER REBE) - Brings a ZOIHER in Beshalach that the power of Michoeil is as strong as that we generate for him by limiting the Loshoin Horo. If we engage in it we do not have mercy amongst ourselves his mercy wanes and we are the less fortunate. 

3. DIVREI CHAIM (SANZER ROV) - Once asked a wealthy man to help out poor people and was told that there was no time available due to various reasons such as being busy learning, davening, etc. He responded with a lesson of two places in the Torah where the word "ish" is mentioned, one when Yaakiv Ovinu struggled with Eisov's Sire and one when Yoisef looked for his brothers he met Gavrieil. The telltale sign that by Yaakoiv the Ish was Eisov's Sire is when he was asked for a blessing he retorted That he had no time and had to go say praises to Has-hem, he's too busy. This kind of an Ish is the Sire of Eisov. 

 

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SUBJECT

4. The reading of the Shema at bedtime. 

MASTER AND POSITION 

 R;YEHOISHUO BEN LEIVI - It is a Mitzvoh to repeat the evening Shema at bedtime. R'YOISI substantiates it with this posuk: 

VERSE: RIGZU VEAL TECHTOU IMRU VILVAVCHEM AL MISHKAVCHEM VEDOIMU SELOH. 

SOURCE: Teh.4.5  

R'NACHMON - If he is a learned man he can omit it.

 ABIEYA - Even a sage is required to say at least one posuk of mercy as follows: 

VERSE: BEYODECHO AFKID RUCHI PODISO OISI ADNIS KEIL EMES. 

SOURCE: Teh.31.6 

NOTES 

1. RASHI - That "vedoimu", remaining still means sleep. 

2. RASHI - Since a scholar reviews his learning at bedtime it suffices instead of the Shema. 

 

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SUBJECT 

5. The process of battling and succeeding with the evil impulse. 

MASTER AND POSITION

R'LEIVI BAR CHOMO/R'SHIMOIN BEN LOKISH - A person should win his good inclination over his bad one as indicated by the posuk "rigzu veal techtou". If he cannot he should toil in Torah as it is said "imru vilvavchem". If he cannot he should say the Shema at bedtime as it is said "al mishkavchem". If he cannot he should think about his final day as it is said "vedoimu seloh". 

NOTES 

1. SIFREI CHASIDUS - The way to empower one's goodness is with joy and as a last resort attempt to fear himself to it. 

2. GRO - The extent one has to work on himself depends on how far one is immersed in the evil so drastic the catharsis must be and compares it to kashering utensils. The cleansing process may require anything from rinsing, boiling and burning. 

3. CHASAN SOIFER - Points out that Eisov thought about his final day and it caused him to be more merry now, it doesn't always work. However if the sequence is as the R'Leivi et al presents, first Torah, etc. and then Yoim Hamisoh the effect is entirely different. 

 

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SUBJECT

6. The entire Torah was given to Moishe Rabeinu at Seenie. 

MASTER AND POSITION 

R'LEIVI BAR CHOMO/R'SHIMOIN BEN LOKISH - In the following posuk "Luchois" means the Aseres Hadibrois, "Vehatoiroh" means the pesukim, "Vehamitzvois" refers to Mishnayois, "Kosavti" refers to Neveeim and Kesuvim and "Lehoiroisom" means the Gemoro in depth. The bottom line being that everything was given through Moisheh Rabbeinu at Seenie, including a novel thought or explanation in present times.

VERSE: ...VEETNOH LECHO ES LUCHOIS HOEVEN VEHATOIROH VEHAMITZVOH ASHER KOSAVTI LEHOIROISOM. 

SOURCE: ShemMishp.24.12 [7 - 8]. 

NOTES 

1. MARSHO - Explains that the written law affords a mitzvoh even if it is just read without knowing or delving into the meaning. 

2. R'YISROEIL SALANTER - One who learns from abridged forms of study is compared to a robotlke individual who responds to problems only through previous recording of similar situations and not really understanding what is the basis for his answer. 

 

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SUBJECT

7. The effects of reading of the Shema at bedtime. 

MASTER AND POSITION

R'YITZCHOK - Whoever recites the Shema at bedtime is likened to one that holds a double edged sword in his hand and fends off the mazikin that lurk in the night, as evidenced by the following posuk: 

VERSE: ROIMEMOIS KEIL BIGROINOM VECHEREV PIFIYOIS BEYODOM. 

SOURCE: Teh.149.6 

R'ZUTRO/R'ASHI - To prove that the above posuk refers to the Shema at bedtime because of the previous posuk as follows: 

VERSE: YAALZU CHASIDIM BECHOVOID YERANENU AL MISHKEVOISOM. 

SOURCE: Teh.149.5 

R'YITZCHOK - Says that anyone that recites the Shema at bedtime warn the mazikim to stay away from him as it said the "oof" which means Torah will pick up the "reshef" which are mazikin as it is brought down as follows: 

VERSE: ...UVNEI RESHEF YAGBIHU OOF. 

SOURCE: Iyov.5.7 

VERSE: HASOOF EINECHO BOI VEEINENU... 

SOURCE: Mish.23.5 

VERSE: MEZEI ROOV ULECHUMEI RESHEF VEKETEV MERIRI. 

SOURCE: DevHaz.32.24 

NOTES 

1. PESOCHIM - The demon of the afternoon is "ketev meriri". 

2. RASHI - That "ulechumei reshef" is a pain that is as a result of hunger and mazikin. 

3. MECHABER - In (239.1) says to recite the first Parshoh of the Shema at bedside.

 4. MISHNEH BERUROH - Says to recite all three Prshiyois and be mindful of what he is saying and fulfill the requirement of reading about Yetzias Mitzrayim. 

5. ARI ZAL - Advises to say the Shema at bedside even if he already fulfilled the requirement during Maariv. 

6. REMOH - In (239.1) says to recite it near his bed and not directly on it. 

7. MOGEIN AVROHOM - If one is reciting the bedtime Shema for the first time that evening he should recite it standing as well as according to all the other rules. If not one can recite it lying down on the bed. 

8. PRI MEGODIM - Argues with the Mogen Avrohom above as to his proofs. 

9. CHAYEI ODOM - A priori one should recite the Shema at the bed sitting or standing. 

10. MISNEH BERUROH - In (239.6) if one is already lying he may remain so and recite the Shema by turning to his side. 

11. RISHOINIM - Debate whether Hamapil should be recited before the Shema or after. 

12 REMOH - In (239) brings the YERUSHALMI that one should recite the Shema continuously if having difficulty sleeping. 

13. MOGEIN AVROHOM - One can mindfully deliberate Torah and fulfill the bedtime Shema requirement. 

14. NISCHOOIS OF SHEMA - The Mechaber (239.1) offers the standard text. The ARI ZAL suggests an array of Pesukim in Tehilim and the BEEIR HEITEIV (239) in conclusion praises one who indeed recites this rendering. 

15. MISHNEH BERUROH -In (239.8) says one should examine the deeds of each particular day and repent. Especially in flattering, lying, headiness, slandering and squandering Torah. In addition, one should formally and categorically forgive anyone who sinned against, agonized or distressed him. This will grant him long life as indicated in Mesechte Megileh. 

16. SEFORIN - A form of judging occurs during the sleeping process and according to the ARI ZAL insomnia is a result of discomfort due to an awry ness, therefore, bedtime is to be considered as Erev Yoim Kipur. The ARI ZAL brings in various Sidurim that certain sins can only be expiated at the bedtime Shema. 

 

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SUBJECT

8. The effects of cogitating Torah. 

MASTER AND POSITION 

R'SHIMOIN BEN LOKISH - Pains vanish through the study of Torah. The word "oof" is Torah and the word "reshef" is pain as evidenced by the following verses:

VERSE: ...UVNEI RESHEF YAGBIHU OOF. 

SOURCE: Iyov.5.7

VERSE: HASOOF EINECHO BOI VEEINENU... 

SOURCE: Mish.23.5

VERSE: MEZEI ROOV ULECHUMEI RESHEF VEKETEV MERIRI. 

SOURCE: DevHaz.32.24 

R'YOICHONON - Even little children know what the effects of the Torah are as it is pointed out in the Chumish: 

VERSE: VAYOIMER IM SHOMOIA TISHMA LEKOIL ADNIS ELOIKECHO VEHAYOSHOR BEEINOV TaASEH VEHAAZANTO LEMITZVOISOV VESHOMARTO KOL CHIKOV KOL HAMACHLOH ASHER SAMTI VEMITZRAYIM LOI OSIM OLECHO KI ANI ADNIS ROIFECHO. 

SOURCE: ShemBesh.15.23 [4(3) - 5(4)]

However, what is to be taught is that if one has the opportunity to learn Torah (mitoiv) and does not then Has-hem brings upon him ugly and painful sufferings which will stir (neekor) him up as it is said: 

VERSE: NEELAMTI DUMIYOH HECHESHEISI MITOIV UCHEEIVI NEKOR.. 

SOURCE: Teh.39.3

VERSE: KI LEKACH TOIV NOSATI LOCHEM TOIROSI AL TAAZOIVI. 

SOURCE: Mish.4.2 

NOTES 

1. BEEIR MAYIM CHAIM - Explains the above verse to mean that Has-hem will not visit upon us the diseases of Mitzrayim which only caused more stubbornness but rather diseases, r"l, which will bring us to do Tesuvoh. 

 

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SUBJECT 

9. A difference between Has-hem and human beings. 

MASTER AND POSITION 

R'ZEIRO/R'CHANINO BAR POPO - When a person sells an object he is saddened but the buyer is glad, unlike Has-hem who gives his Torah to us and is likewise glad with us, as it is said: 

VERSE: KI LEKACH TOIV NOSATI LOCHEM TOIROSI AL TAAZOIVI. 

SOURCE: Mish.4.2 

NOTES

1. RASHI - The sale discussed above is a forced sale of a precious item through no choice. 

2. BEN YEHOIYODOH - Claims that the above verse is not an analogy since Has-hem does not miss or lose anything in the transaction. However, he explains that this is a case of "Torah lav bashomayim hu". For example chachomim decide when it is Roish Choidesh so the heavenly court must wait to know when Roish Hashonoh is, and so on with Peisach. etc. Has-hem has given the Torah away to the extent that after Yehoishua no one has yet consulted the heavens regarding a question of Torah, everything is decided upon by our sages. 

 

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SUBJECT 

10. The explanation of pain and suffering upon a person. 

MASTER AND POSITION 

ROVO/R'CHISDO - To determine the reasons for his circumstances one should examine his actions, as it is said: 

VERSE: NACHPESO DEROCHEINU VENACHKOIROH VENOSHUVOH AD ADNIS. 

SOURCE: Eicho.3.40 

If this activity does not produce an answer one should attribute it to squandering Torah, as it is said: 

VERSE: ASHREI HAGEVER ASHER TEYASRENU KOH UMITOIROSECHO SELAMEDENU. 

SOURCE: Teh.94.12 

If this activity does not produce an answer one should attribute it to pain of love from Has-hemh, as it is said: 

VERSE: KI ES ASHER YEEHAV ADNIS YOICHIACH...

 SOURCE: Mish.3.12 

NOTES 

1. KOTZKER - What means examining his actions and not producing an answer and therefore attributing it to squandering of Torah ? upon examining his actions he should have realized that he was indeed squandering Torah ? It is said that if a person searches and finds nothing that alone is proof that he did not learn enough. Had he learned enough he would realize immediately that he squandered Torah and if not the Gemoro is advising us that this is what one is to examine. 

2. RASHI - The explanation of pain of love from Has-hem is to increase his share in the World to Come. 

 

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SUBJECT

10a. The explanation of pain and suffering upon a person. 

MASTER AND POSITION 

ROVO/R'SECHOIROH/R'HUNO - Anyone whom Has-hem chooses is bestowed with pain as it is said:

 VERSE: VAADNIS CHOFEITZ DAKOI HECHELI... 

SOURCE: Yesh.53.10 

If this implies pain other than from love from Has-hem it is further stated just like a sin offering (oshom) is given by volition so pain is likewise acceptable to the person at his own volition: 

VERSE: ...IM TOSIM OSHOM NAFSHOI... 

SOURCE: Yesh.53.10 

If one does accept the pain with the proper attitude he will as stated beget children and prolong his days:

 VERSE: ...YIREH ZERA YEERACH YOMIM... 

SOURCE: Yesh.53.10 

Furthermore, his learning will be ingrained in him, as it is stated: 

VERSE: ...VECHOFEITZ ADNIS BEYODOI YITZLOCH. 

SOURCE: Yesh.53.10 

 

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SUBJECT 

10b. The explanation of pain and suffering upon a person.

MASTER AND POSITION 

R'YAAKOIV BAR EEDEE and R'ACHA BAR CHANINO - One says the pain of love is described as that kind which does not cause the squandering of Torah and one says it is the kind that does not cause the disruption of his Tefilois, as it is said:

VERSE: ASHREI HAGEVER ASHER TEYASRENU KOH UMITOIROSECHO SELAMEDENU. 

SOURCE: Teh.94.12 

VERSE: BORUCH ELOIKIM ASHER LOI HEISIR TEFILOSI VECHASDOI MEIITI. 

SOURCE: Teh.66.20 

R'ABO BEREI DERAV CHIYO BAR ABO - This is what R' CHIYO BAR ABO in the name of R'YOICHONON both masters above are right, as it is said: 

VERSE: KI ES ASHER YEEHAV ADNIS YOICHIACH... 

SOURCE: Mish.3.12 

The use of the statement "umitoirosecho selamedenu" in R'Yaakoiv and R'Acha above should really be used as "umitoirosecho selamedeinu" meaning that the concept of pain from love has been taught to us from the Torah. This is further learned from "shen veayin", just as a non Jewish servant goes free if his master knocks out his tooth or eye then certainly when pain wreaks ones entire body one is likewise totally freed is attained as is pointed out as follows: 

R'SHIMOIN BEN LOKISH - Just like the salt sweetens the meat so too does pain sweeten the person by drawing out his sins. 

VERSE: ...VELOI SASHBIS MELACH BRIS... 

SOURCE: VayikVayik.2.13 [3 - 4] 

VERSE: EILEH DIVREI HBRIS... 

SOURCE: DevKiSov.28.69 [6 - 7] 

NOTES 

1. MARSHO - Explains the VERSE: KI ES ASHER YEEHAV ADNIS YOICHIACH... as applying to Torah and Tefilois since the previous subject matter deals with same. 

2. MARSHO - Just like the salt draws out the blood of the meat so too does pain draw out the sins of a person. 

3. CHASAN SOIFER - When the slave loses his tooth or eye because he was arrogant to his master does he go free or do I say he had it coming to him and he must indeed remain ? He answers that he goes out free anyhow due to the cleansing powers of the pain. Even if he brought on the pain on to himself it nevertheless helps in repentance and forgiveness. 

 

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SUBJECT 

11. The rewards of pain and suffering upon the Jewish nation. 

MASTER AND POSITION 

R'SHIMOIN BAR YECHOEE - Has-hem bestowed upon the Jewish nation (3) three (3) gifts, Torah, Eretz Yisroeil and the World to Come as borne out by the following:

 VERSE: ASHREI HAGEVER ASHER TEYASRENU KOH UMITOIROSECHO SELAMEDENU. 

SOURCE: Teh.94.12

 VERSE: ...KI KAASHER YEYASEIR ISH ES BENOI ADNIS ELOIKECHO MEYASREKO. 

SOURCE: DevEkev.8.5 [1 - 2] 

VERSE: KI ADNIS ELOIKECHO MEVIACHO EL ERETZ TOIVOH... 

SOURCE: DevEkev.8.7 [1 - 2] 

VERSE: KI NEIR MITZVOH VESOIROH OIR VEDERECH CHAYIM TOICHECHOIS MUSOR. 

SOURCE: Mish.6.23 

 

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SUBJECT 

12.  Methods of gaining forgiveness for sins.

 MASTER AND POSITION 

**Omud  2
 R'YOICHONON - One who is busy with learning Torah, which is called "emes" and doing kindness, which is called "chesed" and r"l his children perish all his sins are forgiven, as it is written: 

VERSE: BECHESED VEEMES YECHUPAR OVOIN... 

SOURCE: Mish.16.6 

That chesed is kindness is learnt from the following: 

VERSE: ROIDEIF TZEDOKOH VOCHESED YIMTZO CHAYIM TZEDOKOH VECHOVOID. 

SOURCE: Mish.21.21 That emes is Torah is learnt from the following since the subject of the verse is in fact Torah:

 VERSE: EMES KENEI VEAL TIMKOIR ... 

SOURCE: Mish.23.23 

HAHU SABO (ELIYOHU HANOVI) IN THE NAME OF R'SHIMOIN BAR YOICHOEE - We know that if r"l ones children perish (al cneik beneihem) all his sins are forgiven (yechupar) by a similarity in word usage of the following Pesukim:

 VERSE: BECHESED VEEMES YECHUPAR OVOIN... 

SOURCE: Mish.16.6 

VERSE: ...UMSHALEIM AVOIN OVOIS EL CHEIK BENEIHEM... 

SOURCE: Yerm.32.18 

 NOTES 

1. EVEN EZER - Tzedokoh means that he himself will find whatever he needs. 

2. RAMBAN - A son has a part of the Neshomoh of his father so that there is a connection that through a child's demise the father is exonerated. 

3. MESECHTE YUMO - Certain sins are expiated only through perishing. 

 

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SUBJECT

13. Whether leprosy and pain visited upon a person is based on love from Has-hem. 

MASTER AND POSITION

R'YOICHONON - Leprosy as well as the demise of ones children are not pain meted out through love. No ? leprosy is not pain from love ? We learnt that one who has one of four (4) basic categories ((2) {OVOIS} with a [TOILDO]H of each) of lesions ((BAHERES) - {white as snow}, [white as plaster], (SEEIS) - {white as wool}, [white as the shell of an egg]) it is like "the altar expiates" his sins. However, this still does not constitute "pain due to love from Has-hem". So, say that for certain situations it is pain from love and certain situation it is not. Or, say in the case of pain from love it is only when the leprosy is hidden under his clothes and no one knows about it and when it is exposed for everyone to see and is repulsive to others it is not considered pain from love. Furthermore, does demise of ones children not constitute pain from love ? Let us see, if he had children who perished, this surely is pain out of love since R'Yoichonon himself lost ten (10) children, in fact he carried a sliver of bone wherever he went saying this is the bone of my tenth son. If he consoled people in this manner the pain certainly was from love. We therefore differentiate from one who never had children as being pain not from love. 

NOTES

1. MARSHO - Explains that the expression "the altar expiates" means that if one transgresses even unintentional he is presented with pain. The expression "pain due to love from Has-hem" is meant even in complete innocence pain is bestowed upon one for the purpose of attaining heights not available without it. 

2. RASHI - those of us in Eretz Yisroeil it is not pain from love because a leper is sent outside which does not represent love whereas in the Diaspora the leper remains in the community and feels the love anyway. 

3. MARSHO - In the case of pain due to his own sins which in fact is sanctification but not from love vis--vis one who accepts the pain due to the iniquities of the generation the pain is indeed due to love. 

4. RASHI - A small bone the size of a barley does not defile.

 5. RASHI - Pain from love does not come from ones own causes or wrongful actions but rather from heavenly assessment of ones merit which he could not attained any other way. 

6. TOISEFOIS - Points out that one who never had children is not necessarily a non-righteous person. There were and are many great tzadikim who never merited children. 

7. PNEI YEHOISHUA - Points out that ones pain due to love from Has-hem is not only a personal affliction pertaining to his own condition but rather it benefits the entire world in that due to his suffering many decrees are thwarted. 

8. CHIDO - In his seifer PEISACH EINAYIM he brings a Zoihar in the beginning of Mesechte Soitoh that even if one is not blessed with children in this world, at the ressurection of the deceased he will recognize those children he was supposed to beget as they will cry out to him father, father.

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