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The Torah study is dedicatedin the memory of
Hana Bat Haim
Pious abstinence consists of three main ingredients: abstinence in the realm of pleasures, abstinence in the realm of laws, and abstinence in the realm of conduct.
We have already explained that abstinence in the realm of pleasures means refraining from superfluous worldly matters except where necessary. This includes foods, clothing, outings, as well as cohabitation. All of these matters call for pious abstinence from overindulgence, guarding the boundary between that which is necessary and that which is not. Pleasures must be channeled into conduits which involve fulfilling a mitzvah (commandment), like Sabbath, Festivals, or mitzvah-related celebrations.
Enjoying Life (2)
Rabbi Zalman Baruch Melamed
1 - 27. Abstinence and Permissible Pleasures (Cont.)
2 - 28. Types of Pious Abstinence
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Our sages of blessed memory explained the statement of Ezekiel (4:14), "My soul was not polluted" in the following manner: I did not eat of an animal about which a sage had to make a decision, even if it was deemed kosher. Because a question arose regarding its status, I refrained from partaking of it. Neither did I eat the flesh of an animal that had to be slaughtered quickly because it was in danger of dying. Even though it was permitted by law for consumption, I preferred to be stringent and distance myself from a possible transgression.
And Mar Ukvah said (Chullin 105a): My father, if he would eat meat today, would not eat cheese until tomorrow at the same time. But I am to my father as vinegar derived from wine, for I separate between meat and milk by one intervening meal.
Though there is no law which says that a person must wait so long, Mar Ukvah's father was stringent with himself. From here we can learn that in order to be stringent, one must be on a fitting level. It is not enough to merely imitate those who behave stringently. Therefore Mar Ukvah did not behave as his father did in this respect, for he felt that he was not on his father's level.
If a person practices pious abstinence and upholds numerous stringencies without being on the proper level, he probably possesses arrogance more than he does true piety. One must ascend to the level of pious abstinence in a true and full manner, not superficially. Desirable abstinence involves a gradual ascension, not a simple renunciation of pleasure. It means becoming spiritually fulfilled, harboring love for God, the Torah, and the commandments, while at the same time not lacking physical pleasure.
Finally, there is abstinence in the realm of conduct: separation from negative company. This does not mean cutting oneself off from the world, for "a man's mind should always be associated with his fellow men" (Taanit 7a). Rather, a person should associate with reputable persons for as long as may be necessary in the interest of Torah study and good deeds. The guiding rule is this: proper abstinence is that which does not weaken a person's positive inner faculties. Abstinence which weakens these faculties is undesirable.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
