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BROCHOS  7

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BEKIUS OF MESECHTA BROCHOIS DAF 7 

1. The character trait of behaving cheaply to people and otuerwise respectable situations. 

2. The effects and power of the three (3) Tefilois. 

3. The comparisson of taking part of a wedding feast to the presense at the giving of the Torah in terms of the effects on the participants.

 4. The power of words on others. 

5. The severity of not pursuing peace with your fellow being, 

6. The prayers of Has-hem and their contents.

 7. The subject of Has-hem's anger and that of people.

8. The benefits of self-realization of one's own admonitions and self-reproachs. 

9. Three (3) things Moisheh Rabeinu asked Has-hem for and was granted: Shechinoh on Yisroeil, no Shechinih on idol worshippers and to know the ways of Has-hem. Also, the explanation of righteous and wicked vis-a-vis retribution and reward. 

10. The subject of Has-hem's revealing only part of his essence. 

11. How Has-hem fulfills His promise of good under any circumstance. 

12. The concept of the name "adoin-oi". 

13. The source of prayer associated with the birth of Yehudoh. 

14. The subject of Reuvein's birthright vs. Eisov's. 

15. The subject of Rus. 

16. Dovid Hamelech's trouble from his son as a punishment for the incident of Bas Sheva. 

 

SUBJECT 

1. The character trait of behaving cheaply to people and otuerwise respectable situations. 

MASTER AND POSITION 

RABONON to R'BIBI BAR ABIEYA or R'BIBI to R'NACHMAN BAR YITZCHOK - The following verse advises that the lofty (kerum) matters are paltr (zulus) y to some: 

VERSE: ...KERUM ZULUS LIVNEI ODOM. 

SOURCE: Teh.12.9 

R'YOICHONON and R'ELOZOR - When an individual must resort to help from others and due to this his face colors change like a "krum" (see R'Dimi's explanation) and becomes cheap by everyone. R'DIMI - Upon returning from Eretz Yisroeil he described a bird that lives at the coast. is named "krum". It changes to many colors wen the sun rises. 

R'AMI / R'ASI - When an individual must resort to help from others (when You cause others to ride above our heads) it being punished twice, with fire and water (boeish ubamayim) as it is said:. 

VERSE: HIRKAVTO ENOISH LEROISHEINU BONI BOEISH UVAMAYIM. 

SOURCE: Teh.66.12 

NOTES 

1. RASHI - The above verse refers to Tefiloh, which shoulb be pinnacle and people downgraded. 

2. MARSHO - Attributes both explanations of the Posuk "kerum sulus..." to the beginning of the Posuk "...soviv reshoim yishalochun.). The wicked stroll about in Shule without regard to others or their own selves and degrade the respect of the Shule. Also, when the wicked lend money, in spite of the fact that one may not excessively pressure to repay the loan, and demand its repayment at the expense of shaming the prson, causing his face to change colors. 

 

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SUBJECT 

2. The effects and power of the three (3) Tefilois. 

MASTER AND POSITION 

 R'CHELBOI / R'HUNO - The importance of davening Minchoh is borne out by Eiliyou Hanovi's request of Has-hem's presence being made known through two actions (2 times aneini) a fire descending from heaven without derision that it magical. This was fulfilled then as it said in the following Pesukim: 

VERSE: VAYEHI BAALOIS HAMINCHOH VAYIGASH EILIYOHU HANOVI VAYOIMAR... 

SOURCE: MalochI.18.36 

VERSE: ANEINI ADNIS ANEINI... 

SOURCE: MalochI.18.37 

R'YOICHONON - Maariv is also an appropriate time for oppurtune time to be answered as it is said: 

VERSE: TIKOIN TEFILOSI KETOIRES LEFONECHO MASEAS KAPIE MINCHAS OREV. 

SOURCE: Teh.141.2 

R'NACHMAN BAR YITZCHOK - Shachris is also an appropriate time for oppurtune time to be answered as it is said: 

VERSE: ADNIS BOIKER TISHMA KOILI BOIKER EEROCH LECHO VAATZAPEH. 

SOURCE: Teh.5.4 

NOTES 

1. NOIAM ELIMELECH - Brings the journey of the jews on dry passage in the red sea as miraculous as well as believing that Has-hem caused it. Furthermore he points out that the miracle of walking in the sea was no different then a simple stroll on dry land, they are both wonders. This is a level of belief that should be achieved by us. Although there were individuals who tried to explain (bitul Torah) these and similar events such as the Mon as natural occurences, even in the midst of Moisheh Rabeinu, a special divine assistance was provided in order not to be misguided. 

2. RAMBAN - The foundation of our belief is that all events are brought about by Hashgochoh Protis and not ch"v nature. 

3. GRO - Explains that the connection of devine help and Minchoh is that at the end of the day one should look back and examine his incidences as to their divine nature. To indeed reflect that only Has-hem himself has produced the best possible outcome for him, whether he understands it or not. At Minchoh time Eliyohu Hanovi asked that Has-hem allow this propitious time to see Him in nature and feel the divine intervention in one's life of that day. 

4. ZOIHAR - Minchoh is a time of justice and shrouded presence of Has-hem.

5. MEFORSHIM - There are different aspects of Tefiloh that are pertinent to each of the three (3) Tefilois and we cannot afford to miss any of them. 

 

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SUBJECT

3. The comparisson of taking part of a wedding feast to the presense at the giving of the Torah in terms of the effects on the participants. 

MASTER AND POSITION

 R'CHELBOI / R'HUNO - Whoever tastes from a delight of a groom and bride without entertaining them is transgressing five (5) offenses (called "koilois") as is required by the following utterances by Has-hem: 

VERSE: KOIL SOSOIN VEKOIL SIMCHOH KOIL CHOSON VEKOIL KALOH KOIL OIMRIM HOIDU ES ADNIS TZEVOKOIS... 

SOURCE: Yerm.33.11 

R'YEHOISHUA BEN LEIVI - If one does delight the groom and bride he merits Torah which was given with five (5) blessings (called "koilois"). 

VERSE: VAYAEHI BAYOIM HASHLISHI BIHYOIS HABOIKER VAYEHI KOILOIS UVROKIM VEONON KOVEID AL-HOHOR VEKOIL SHOIFOR CHOZOK MEOID... 

SOURCE: ShemYis.19.16 [5 - 6] 

VERSE: VAYEHI KOIL HASHOIFOR ...VEHOELOIKIM YAANENI BEKOIL. 

SOURCE: ShemYis.19.19 [5 - 6]

 But the following Posuk indicates two (2) additional "koilois" making a total of seven (7): 

VERSE: VECHOL HOOM ROIIM ES HAKOILOIS... 

SOURCE: ShemYis.20.15 [6 - 7] 

However, the above two occured after the Torah was given whereas the five occured during the "chaseneh". 

R'AVOHU - If one delights a groom and bride is likened to sacrificing a thanksgiving offering brought in a spirit of gratitude and rejoicing as it is said in the same Posuk: 

VERSE: KOIL SOSON...MEVIIM TOIDOH BEIS ADNIS... 

SOURCE: Yerm.33.11

 R'NACHMAN BAR YITZCHOK - If one delights a groom and bride is likened to building up a ruin of Yerusholayim as it is said: 

VERSE: ...KI OSHIV ES SHEVUS HOORETZ KEVORISHOINOH OMAR ADNIS. 

SOURCE: Yerm.33.11 

NOTES 

1. MARSHO - Relates a wedding to the Torah since at Seenie Has-hem and klal yisroeil were joined. 

2. MIESEH - NIESHTATER ROV in Romania while traveling felt faint and observed another jew next to him. He asked the jew for something to replenish him. He offered some food and mentioned that it was from a Sheiva Brochois. After pataking he realized that he enjoyed from a choson kaleh without the required reciprocating. He immediately turned around and headed back to delight the cuple. 

3. MARSHO - The issue of rejoicing with the choson and kaloh is "to rejoice in a festivity as a mitzvoh by announcing Has-hem's kindness to his creatures and to the world's existence". To rejoice is to encourage the choson and kaloh by talking about the kindness of Has-hem, that He gave us the oppurtunity to be a link in the creation of the world, to be a partner in the creation of the world and to be part of the glorious chain that stands from Seenie to Mashiach. That is why the last of the koilois is praise of Has-hem as it says "hoidu es Has-hem". It is only in His praise and the praise of Torah that we can experience a true inner joy.

 

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SUBJECT

4. The power of words on others. 

MASTER AND POSITION 

R'CHELBOI / R'HUNO - Words spoken by a fear of heaven being will be hard by people as it is said: 

VERSE: SOIF DOVOR HAKOIL NISHMA ES HOELOIKIM YEREI... 

SOURCE: Koih.12.13

R'ELOZOR - The following words teach us that the entire world was created only because of this type of person described previously. 

VERSE: ...KI ZEH KOL HOODOM. 

SOURCE: Koih.12.13 

R'ABA BAR KAHANE - The above Posuk tells us that this type of person is equal to the entire world. 

R'SHIMON BEN AZIE or R'SHIMOIN BEN ZOIMO - The above Posuk tells us that the entire world wants to be incorporated with this type of person. 

VERSE: VEATEM BIARTEM HAKEREM GEZEILAS HEONI BEVOTEICHEM. 

SOURCE: Yesh.3.14 

NOTES 

1. MARSHO - Has-hem creates the world solely to revolve around and to serve the person who has the fear of heaven. 

2. ORACH CHAIM HAKODOISH - In Parshas Bereishis explains the above verse that a person who is insincere but a beautiful speaker his words are merely lip service. Sincerity however is the words of his soul and can penetrate and rekindle the light of each and every other soul. 

 

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SUBJECT 

5. The severity of not pursuing peace with your fellow being, 

MASTER AND POSITION 

 R'CHELBOI / R'HUNO - One should greet first a friend of his who usualy greets him. One must instigate peace and noy simply be passive about it as it is said: 

VERSE: ...BAKEISH SHOLOIM VERODFEIHU. 

SOURCE: Teh.34.15 

A person who does not return Sholoim to a poor person is termed a thief as it is said:

VERSE: ...VEATEM BIARTEM HAKEREM GEZEILAS HEONI BEVOTEICHEM. 

SOURCE: Yesh.3.14 

NOTES

1. AHAVAS YISROEIL - Avoiding disagreements is not necessarily enough, one must generate baseless love to counteract baseless hate and pursue peace. 

2. RASHI - Explains that a poor person has nothing to steal but his dignity and if a greeting is not reciprocated it is similar to robbing him, robbing him of his essence. 

 

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SUBJECT 

6. The prayers of Has-hem and their contents. 

MASTER AND POSITION 

R'YOCHONON / R'YOISI - We know that Has-hem is mispaleil since it says "my prayer" (tefilosi) and not their prayer (tefiloson) as follows: 

VERSE: VAHAVIOISIM EL HAR KODSHI VESIMACHTIM BEVEIS TEFILOSI... 

SOURCE: Yesh.56.7 

R'ZUTRO BAR TUVYOH / RAV - The contents of Has-hem's tefilois is "may it be my will that my mercy should supress my anger and the trait of mercy shall be dominant and overtake all my other traits. I should conduct myself with my children with the trait of mercy and I should bring then in with a path of abundance.

R'YISHMOEIL BEN ELISHO - As Kohein Godoil he went into the holy of holies to burn insence and perceived Has-hem (Akasrieil...) siting upon a throne. Has-hem said to me "Yismoeil my son, bless me". I replied, "may it be Your will before you that Your mercy should supress Your anger and the trait of mercy shall be dominant and overtake all Your other traits, You should conduct Yourself with Your children with the trait of mercy and You should handle them with abundant good". Has-hem the noded. The lesson being that the blessing of an ordinary man is to be given credence. 

NOTES

1. HIE GON - What R"Yishmoeil saw was an angle that represented Has-hem since the actual Shechinoh is not visible to the human eye. 

2. CHASAM SOIFER - Has-hem's name "akasrieil" has the numerical value of "beseiser" as in "yoisheiv beseiser elyoin", Has-hem does things that are hidden from us, we cannot understand their meaning. R'Yishmoeil was shown the exile that was coming. He was one of the ten martyrs. 

3. RASHBO / NEFESH HACHAIM - Since Has-hem does not need our praise the reason we make blessing we aknowledge His presence, that He sustains everything. We therefore imbue ourselves with His holyness. The more we recognize Him the more blessings we bring down. Has-hem is waiting on us, the more we bless Him the more He hallows us like a stream of flowing water. The meaning of "brochoh" is "bereichoh", a stream of flowing water. 

 

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7.  The subject of Has-hem's anger and that of people.

 MASTER AND POSITION 

R'YOICHONON R / YOISI - We know not to appease anothers anger when he is at the peak of it through the following Posuk. It is exegisisized as "when 'ponei yeileichu' my anger will pass, 'vehaniach lecho', I will do as you wish but not now during my anger": 

VERSE: ...PONIE YEILEICHU VAHANICHOISI LOCH. 

SOURCE: ShemKiSiso.34.14 [3 - 4] 

That there is anger by Has-hem is borne out by the following: 

VERSE: ...VEKEIL ZOIAM BECHOL YOIM. 

SOURCE: Teh.7.12 

The amount of anger is one moment, one instance, which is 1/58,888th of an hour and no one knows how to pinpoint this instance except Bilom Horosho as it is stated: 

VERSE: ...VEYOIDEIA DAAS ELYOIN.. . 

SOURCE: BamBol.24.16 

If Bilom did not know his animal's will how could he know the highest will ?! It was the only thing he knew as it is said: 

VERSE: AMI ZECHOR NO MAH YOATZ BOLOK MELECH MOIOV... 

SOURCE: Mich.6.5 

VERSE: ...LEMAAN DAAS TZIDKOIS ADNIS. 

SOURCE: Mich.6.5 

R'ELOZOR - The meaning of "lemaan daas tzidkois Adnis" is that had Has-hem's anger been present during Bilom's time Klal Yisroeil could have r"l perished as is evidenced by what Bilom said to Bolok:. 

VERSE: MOH EKOIV LOI KABOIH KEIL UMOH EZOIM LOI ZOAM ADNIS. 

SOURCE: BamBol.23.8 

R'OVIN / REBU AVINO - Another meaning of "an instance" is the time it takes to utter the word "rega". That the anger is only an instance is said in either of the two (2) Pesukim as follows:

 VERSE: KI REGA BEAPOI CHAIM BIRTZOINOI... 

SOURCE: Teh.30.6 

VERSE: ...CHAVI KIMAT REGA AD YAAVOIR ZAAM. 

SOURCE: Yesh.26.20 

ABIEYA - The anger takes place during the first three (3) hours of the day when the chicken stands on one leg and his crown becomes pure white. Other times of the day the crown has red streaks in it.

 R'YEHOISHUA BEN LEIVI - Once wanted to hex a heretic who annoyed him with Pesukim by placing a chicken near his bed and watch when his crown turned white. When he fell asleep he realized he missed the regga and likewise said it is not right to do this to anyone even if it is for it is for the sake of Heaven as it is said:

 VERSE: ...VERACHMOV AL KOL MAASOV. 

SOURCE: Teh.145.9 

VERSE: GAM ANOISH LATZADIK LOI TOIV... 

SOURCE: Mish.17.26 

R'MEIR - Has-hem's anger takes place in the morning since the kings in the East and west don their crowns when the sun rises and worship it. This angers Has-hem. It is the origin of "...vekeil zoiam bechol yoim" in Teh.7.12, in the daytime. 

NOTES 

1. CHAIM SHMULEVITZ - Penninoh antagonized Canoh and was r"l punished with a loss of her children even hough Peninoh meant it so Chanoh should in desparation daven with abroken heart to Has-hem for children of her own. The explanation for a punishment of this sort can be understood of a person who enters a fire to save children will naturally burn himself in the process pointing out that the laws of nature are such that if a person hurts another he must in return be punished even in the midst of doing a mitzvoh. 

2. FATHER OF RAV SCHECHTER BESHEIM R'TZODOIK HAKOIHEIN - The entirs purpose of the rega shel zaam is to give each person the equivalent strength to resist transgressing, to fight the y"h with. Since Bilom wanted to use it Has-hem removed it. Bilom knew this so he told Bolok to entice the jews with illicitness with the Benois Moiov leaving them powerless to resist. Pinchos saw this and with his zealousness infuseed this strength back into the jewish soul for use at a later date. 

 

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SUBJECT 

8. The benefits of self-realization of one's own admonitions and self-reproachs. 

MASTER AND POSITION 

R'YOICHONON / R'YOISI - One remorsefuil feeling is more worthy that many floggings as it says that one's own realization to return is said to be effective more than anything else:

VERSE: VERIDFO ES MEIAHOIVEIHO...VEOMEROH EILCHO VEOSHUVOH EL ISHI HORISHOIN KI TOIV LI OZ MEIOTOH. 

SOURCE: Hosh.2.9 

REISH LOKISH - More than 100 floggings, is better remorse. 

VERSE: TEICHAS GEOROH VEMEIVIN MEIHAKOIS KESIL MEIOIS. 

SOURCE: Mish.17.10 

NOTES

1. RASHI - Interprets the dots under the word "teichas" as meaaning that the person himself realizes his own shortcomings and rebukes himself. 

 

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SUBJECT 

9. Three (3) things Moisheh Rabeinu asked Has-hem for and was granted: Shechinoh on Yisroeil, no Shechinih on idol worshippers and to know the ways of Has-hem. Also, the explanation of righteous and wicked vis-a-vis retribution and reward. 

MASTER AND POSITION

R'YOICHONON / R'YOISI - Moisheh Rabeinu asked Has-hem for the following three (3) things and was granted: 1) That the Shechinoh should rest on klal Yisroeil as it is said:

 VERSE: ...HALOI BELECHTECHO IMONU... 

SOURCE: Shem.KiSiso.33.16 [3 - 4] 2) 

That the Shechinoh should not rest on idol worshippers as it is said: 

VERSE: ...VENIFLINU ANI VEAMECHO... 

SOURCE: Shem.KiSiso.33.16 [3 - 4] 3) 

That Has-hem show Moisheh Rabeinu His ways as it is said: 

VERSE: ...HOIDIEINI NO ES DEROCHECHO... 

SOURCE: Shem.KiSiso.33.13 [3 - 4] 

Moisheh Rabeinu asked Has-hem why are some tzadikim treated good while some are treated bad ? Also, why are some wicked treated good while some are treated bad ? Has-hem answered, tzadik has it good because he is tzadik son of tzadik, tzadik has it bad because he is tzadik son of wicked, wicked has it good because he is wicked son of tzadik and wicked has it bad because he is wicked son of wicked.

MAR - How can tzadik have it good because he is tzadik son of tzadik, and a tzadik have it bad because he is tzadik son of wicked ? the following Pesukim clash since "poikeid" means Has-hem extracts punishment from future generations if they do not follow the good ways of their fathers and "loi yumesu" means Has-hem does not extracts punishment from future generations if they do follow the good ways of their fathers so how can a tzadik son of a wicked suffer ?: 

VERSE: POIKEID AVOIN OVOIS AL BONIM...

 SOURCE: ShemKiSiso.34.7 [5 - 6] 

VERSE: ...UVONIM LOI YUMESU AL OVOIS... 

SOURCE: DevKiSeitz.24.16

 It must be then that Has-hem answered Moisheh Rabeinu that a Tzadik who suffers is not a complete tzadik and wicked person who is awarded is not completly wicked. A tzadik who is awarded is indeed a complete tzadik and wicked person who suffers is indeed completly wicked. 

R'MEIR - Says that Has-hem did not grant Moisheh Rabeinu the last request of explaining His ways to him as is evidenced by these Pesukim:

 VERSE: ...VECHANOISI ES ASHER OCHOIN VERICHAMTI ES ASHER ARACHEIM. 

SOURCE: ShemKiSiso.33.19 [4 - 5] 

VERSE: VAYOIMER LOI SUCHAL LIROIS ES PONIE... 

SOURCE: ShemKiSiso.33.20 [4 - 5] 

R'YEHOISHUA BEN KORCHO - Says that Has-hem said to Moisheh Rabeinu regarding the request of seeing Has-hem's honor, I wanted to show you near the burning bush and you refused now I refuse. 

R'SHMUEIL BAR NACHMEINU / R'YOICHONON - Argues and says that Moisheh Rabeinu was actualy rewarded three (3) times as shown in the following Pesukim: 1) He had a shining face as a result of his conduct at the burning bush as follows: 

VERSE: ...VAYASTEIR MOISHEH PONOV... 

SOURCE: ShemShem.3.6 [4 - 5] 2)

 Because Moisheh Rabeinu feared to look the following applied to him: 

VERSE: ...VAYIRU MIGESHES EILOV. 

SOURCE: Shem.KiSiso.34.30 [7 - 8] 3) Because Moisheh Rabeinu did not look he merited as follows: 

VERSE: ...LUSMUNAS ADNIS YABIT... 

SOURCE: BamBehal.12.8 

NOTES 

1. MARSHO - Explains that a tzadik who sufers in this world prepares his way to the future world by liquidating his sins. The wicked recieves his rewards here and obliterates his chances for the world to come. 

2. RASHI - Explains that "lusmunas Has-hem yabit" means that Moishe merited that there emanated a shine from his back. 

 

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SUBJECT 

10. The subject of Has-hem's revealing only part of his essence.

 MASTER AND POSITION 

 R'CHONO BAR BIZNO / R'SHIMOIN CHASIDO - The following Posuk teaches us that Has-hem showed the rear Knot of His Tefilin. 

VERSE: VEHASIROISI ES KAPI VEROISO ES ACHOIROI... 

SOURCE: ShemKiSiso.33.23 [4 - 5] 

NOTES 

1. CHASAM SOIFER - Expounds on the theme of "seeing the back of the Tefilin" Says that eventually we will understand all that happened to us, either in this world or in the other world. If we saw everything immediately our tests would merely be perfunctory with little caring of the results. 

2. CHOFEITZ CHAIM - On the theme of "seeing the back of the Tefilin" vis-a-vis hindsight of accentuating the mystery versus the known as it relates to belief in Has-hem a story is related of a young man came with his father and asked for a Brochoh so he would not be drafted. The Chofeitz Chaim said to them unexpectedly "it is good to know how to shoot". They got very angry. Thirty (3) years later the young man had escaped the Warsaw ghetto. Upon meeting partisans they would not befriend him since he was of no use to them, they refused to train him to shoot. However, offering that he can indeed shoot they allowed him to join. He then remembered the words of the Chofetz Chaim "it is good to know how to shoot". 

3. SHINIVER ROV (DIVREI YECHEZKEL) - Explains the connection between the Shechinoh on Klal Yisroeil and not on the nations of the world. He says based on the previous (first) sages during the golden calf incident, the jews did not mean to exchange their belief in Has-hem but only to use the concept of projecting their concentration to Has-hem through the calf medium as the nations do, since Moisheh Rabeinu was not there. Therefore Moisheh Rabeinu asked that there be a distinction between our Torah and their wisdom, that an idea or concept can be very convincing but can only lead to idols of gold. 

 

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SUBJECT

11.  How Has-hem fulfills His promise of good under any circumstance. 

MASTER AND POSITION

R'YOICHONON / R'YOISI - Has-hem's promise of good endures notwithstanding an unfulfilled condition as is deduced from the following: 

VERSE: HEREF MIMENI VEASHMIDEIM...VEESEH OISCHO LEGOI OTZUM... 

SOURCE: DevEkev.9.14 [3 - 4] 

The proof that Has-hem kept His promise of multiplying Moishe Rabeinu's decendanrs without destroying Klal Yisroeil is as follows:

 VERSE: BENEI MOISHEH GEIRSHOIM VEELIEZER., VAYIHYU VENEI ELIEZER RECHAVYOH HOROISH...UVENEI RECHAVYOH ROVU LEMOLOH. 

SOURCE: DivHayI.23.15, 17 

R'YOISEF - Says that "lemoloh" means more than 600,000 which was the total number of jews. The words "multiply" (rovu) is compared to anther place (vayirbu) which means 600,000 as follows: 

VERSE: UVENEI YISROEIL PORU VAYISHRETZU VAYIRBU... 

SOURCE: ShemShem.1.7 [1 - 2] 

 

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SUBJECT 
 ** Omud  2

12.  The concept of the name "adoin-oi". 

MASTER AND POSITION 

R'YOICHONON / R'SHIMON BEN YOICHOI - Avrohom Ovinu was the first one who called Has-hem by the name of Odoin.

 VERSE: VAYOIMER ADOIN-OI ELOIKIM BAMOH EIDA KI EDROSHENOH. 

SOURCE: BerLechLech.15.8 [6 - 7] 

RAV - Deniel was answered only because of Avrohom as it says the term "lemaan adoin-oi", in the merit of Avrohom who provided the ability of praying to change things around, in lieu of "lemaancho" as he was speaking directly to Has-hem:

 VERSE: VEATOH SHEMA ELOIKEINU EL TEFILAS AVDECHO VEEL TACHNUNOV VEHOEIR PONECHO AL MIKDOSHECHO HASHOMEIM LEMAAN ADOIN-OI. 

SOURCE: Den.8.17 

NOTES 

1. KEDUSHAS LEIVI - Avrohom did not ask Has-hem to prove the promise of guaranteeing Eretz Yisroeil but raher he endeavored to solicit the land as an inheritence. 

2. RAMBAN - A son is a part of his father and therefore an imheritence would imply an ownership because of the original promisee not just like any other nation with a country. 

3. MARSHO - The difference between Odoin and h-v-y-h is that Odoin signifies a resiliency insofar that a decree can be rescinded, as occurred with Avrohom Ovinu with Tefiloh. 

 

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SUBJECT

13. The source of prayer associated with the birth of Yehudoh. 

MASTER AND POSITION 

 R'YOICHONON / R'SHIMON BEN YOICHOI - We know not to appease anothers anger when he is at the peak of it through the following Posuk. It is exegisisized as "when 'ponei yeileichu' my anger will pass, 'vehaniach lecho', I will do as you wish but not now during my anger": 

VERSE: ...PONIE YEILEICHU VAHANICHOISI LOCH. 

SOURCE: ShemKiSiso.34.14 [3 - 4] 

R'YOICHONON / R'SHIMON BEN YOICHOI - The first time anyone ever thanked Has-hem since creation was Leioh as indicated further on: 

VERSE: ...HAPAM OIDEH ES ADNIS... 

SOURCE: BerVayetz.29.35 [3 - 4] 

NOTES 

1. MAGID TAALUMOIS - The source of all prayers are rooted when Leioh was the first to thank Has-hem. She saw Dovid Hamelech destined to ascened from her and compose Tehilim, the ultimate in prayer. 

2. SEMICHAS CHACHOMIM - Leioh was destined to marry Eisov, but with her power of Tefiloh she reversed that. This power of Tefiloh she transmitted to Yehudoh and Dovid. Dovid was also red like Eisov but he countered the dangerous forces into positive strengths. 

 

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SUBJECT 

14.  The subject of Reuvein's birthright vs. Eisov's. 

MASTER AND POSITION 

R'ELOZOR - Leioh said "look at (reu) the difference of my son (ben) and that of my father in law's (Eisov) as follows: Eisov voluntarily sold his birth right to Yaakoiv and he nevertheless hated Yaakoiv as it is said:

VERSE: ...VAYIMKOIR ES BECHOIROSOI LEYAAKOIV. 

SOURCE: BerToild.25.33 [1 - 2] 

VERSE: VAYISTOIM EISOV ES YAAKOIV... 

SOURCE: BerToild.27.41 [6 - 7] 

VERSE: VAYOIMER HOCHI KORO SHEMOI YAAKOIV VAYAAKIVEINU ZEH PAAMAYIM. 

SOURCE: BerToild.27.36 [6 7] Reuvein unwillingly gave up his birthright to Yoiseif and nevertheless helped his brother Yoiseif as it is said:

 VERSE: ...UVECHALELOI YETZUEI OVIV NITNOH BECHOIROSOI LIVNEI YOISEIF... 

SOURCE: DivHayI.5.1 

VERSE: VAYISHMA RUVEIN VEYATZILEINU MIYODOM... 

SOURCE: BerVayeish.37.21 [2 - 3] 

 

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SUBJECT 

15. The subject of Rus. 

MASTER AND POSITION

R'YOICHONON - Rus was called so because she merited that Dovid came from her who intoxicated (shrivohu) Has-hem (gladened the Shechinoh) with songs and praise. A similarity to the word "rivohu". 

R'ELIEZER - We know that names can have an effect by the following Posuk in a exegisis of the word "shamois" meaning desolation which can also be read "sheimois" meaning names: 

VERSE: LECHU CHAZU MIFALOIS ADNISASHER SOM SHAMOIS BOORETZ. 

SOURCE: Teh.46.9 

 NOTES 

1. RASHI - The reason for discussing Rus is because the subject is names.

 2. CHIDO - Rus was saved that night with Boiaz in the merit of Dovid who woke up at midnight to sing and praise Has-hem. 

3. BEN YEHOIYODO - The word "rivohu" indicates a power that Tehilim has that say when someone is depressed the power of Tehilim can revive him like a drunkard is happy while intoxicated or say if someone has been sentenced to death Tehilim can turn around that judgment to mercy.

 4. CHIDUSHEI HARIM - The Chidushei Harim was honored to sujest a name for a child and responded that he cannot since a name is given by Divine Inspiration and reflects the essence of the neshomoh. 

5. YEHUDOH HACHOSID - Instructed the specific usage of certain names and apprised to refrain from marrying a woman with the same name as his own mother. 

6. BAAL HATANYO - A sleeping person will wake up at the sound of his name while being oblivious to other noises, it is the neshomoh reacting. 

 

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SUBJECT

16. Dovid Hamelech's trouble from his son as a punishment for the incident of Bas Sheva. 

MASTER AND POSITION 

R'YOICHONON / R'SHIMON BEN YOICHOI - It is worse to possess corrupt enlightenment (bad upbringing of a child) in one's house than the great war of Goig Umogoig as it is said: 

VERSE: MIZMOIR LEDOVID BEVORCHOI MIBENEI AVSHOLOIM BENOI. 

SOURCE: Teh.3.1 

VERSE: ADNIS MOH RABI TZOROI RABIM KOMIM OLOI. 

SOURCE: Teh.3.2 

In comparisson Dovid Hamelech pales his Tefiloh when it is about Goig Umogoig without much ado about a special "mizmoir" as follows: 

VERSE: LOMOH ROGSHU GOYIM ULEUMIM YEHEGU RIK. 

SOURCE: Teh.2.1  

R'SHIMOIN BEN AVISHOLOIM - Compares the term "mizmoir" in lieu of the term "kinoh" (lamentation) when composing the chapter on fleeing from Avisholoim to one who was sad because he owed money and was glad when he paid it. Similarly, when Has-hem told Dovid of the following was afraid that it may be a rebellious servant or an illegitimate son. When he realized it was his own son he was glad hoping that he would have mercy on him and in seeing Has-hem's Providence: 

VERSE: ...HINENI MEIKIM OLECHO RO MIBEISECHO... 

SOURCE: ShmuII.12.11 

NOTES 

1. MARSHO - Avsholoim was raised and therefore influenced primarily by his mother, not necessarily a very good one. 

2. MARSHO - Avsholoim did not have much mercy on Dovid Hamelech, why did he praise Has-hem for it ? 

3. CHAVAS DAS - In his seifer Iyun Yaakoiv says that there was mercy on the part of Avsholoim. Had he intended to be ruthless he would have done his attack slowly with more planning. He came out openly on purpose to give Dovid Hamelech time to escape. This is the meaning of "bevorchoi", he had time to run.

 4. R'SHAMSHON REFOEIL HIRSCH - From Mesechte Pesochim 27a ther is a difference in a Posuk that begins with Ledovid Mizmoir and Mizmoir Ledovid. Ledovid Mizmoir signifies an exalted state and the song was an outpouring of his inner emotions. Whereas it says Mizmoir Ledovid he was devestated and thought it was all over so he sang and generated a happiness in his heart and soud.

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