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The Torah study is dedicatedin the memory of
Rachel Bat Asher
It is true that the Almighty does not need honor, but we, from our standpoint, must serve God as adamantly and impeccably as possible. In this respect, our sages have already exhorted us (Shabbat 133b): " 'This is my God and I will adorn Him' (Exodus 15:2) - i.e., adorn yourself before Him with commandments: with attractive tzitzit, attractive tefillin, an attractive Torah scroll, an attractive lulav . . . " And further (Baba Kamma 9b): "A person should expend up to an extra third for the sake of beautifying a mitzvah (commandment)."
If a person can choose between two Torah scrolls, he should be willing to spend a third more for the more attractive of the two. "Anything up to this point is paid for by him, and anything beyond it, by the Almighty." That is, if a person adds more than a third for the sake of beautifying a mitzvah, not only does the principle remain intact for him in the World to Come, but he even enjoys in this world the fruits of whatever he invested in the mitzvah.
Pathways in Personality Development (52)
Rabbi Zalman Baruch Melamed
34 - 34. Lovingkindness
35 - 36. The Adornment of Religious Performance
36 - 35. Fear of God's Exalted Nature
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Esau felt that it would be inappropriate to serve his father in anything but regal garments. And if a creature of flesh and blood is served in this manner, how much more so should one take care to be dressed respectfully when standing in prayer before the King of Kings, the Holy One Blessed be He. One should sit before Him as one sits before a great king.
This applies, inter alia, to Sabbaths and Festivals. When a person honors these days he is certainly giving pleasure thereby to his Creator, for He has commanded us (Isaiah 58:13): "If you restrain your foot because of the Sabbath, from pursuing your business on My holy day; and call the Sabbath a delight, the holy day of the Lord honorable; and you should honor it . . . " It is for this reason that the early sages occupied themselves with preparations for the Sabbath and did not merely rely upon the preparations of other household members.
For example, "R' Safra would roast the head of an animal. Rava would salt a carp; R' Huna would kindle a flame; R' Papa would twist a wick; R' Chisda minced beets; Rava and R' Yosef would split wood; R' Nachman would carry things in and out of the house, saying, 'If R' Ami and R' Asi were my guests, would I not perform such labors for them?' " (Shabbat 119a). This, then, is how one must prepare for the Sabbath.
We similarly find (ibid.) that R' Anan wore a simple garment on the eve of the Sabbath so that the honor of the Sabbath would be more pronounced upon his donning beautiful garments for it. This served to underscore the difference between the mundane week days and the holy Sabbath.
And the Sabbath serves as a paradigm for all of the other commandments. In our own day, the adornment of religious performance should no longer be limited to unique and pious individuals. The improved standard of living obligates each of us to adopt this approach. Today, most people are able to buy quality clothing and furniture. Many purchase attractive homes and put much time and money into maintaining and improving them. This should be all the more true when it comes to the commandments of the Torah. A person should be willing to invest in the adornment and perfection of religious performance.
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Some of the above translation was taken from or based upon Feldheim's "The Path of the Just."
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)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
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)
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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.
