Devar/5768/Vayeshev - Revision history

Ron: /* English */

2008-01-18T11:44:56Z

English

Ron: /* English */

2007-12-07T08:49:47Z

English

Ron at 11:47, 30 November 2007

2007-11-30T11:47:09Z

Ron at 11:44, 30 November 2007

2007-11-30T11:44:35Z

Ron at 05:52, 30 November 2007

2007-11-30T05:52:54Z

Ron at 05:52, 30 November 2007

2007-11-30T05:52:15Z

Ron: /* עברית */

2007-11-29T19:36:06Z

עברית

Ron: /* English */

2007-11-29T19:30:48Z

English

Ron: /* English */

2007-11-29T19:26:50Z

English

Ron: /* עברית */

2007-11-29T19:05:16Z

עברית

@@ Line 17: / Line 17: @@
 ===English===
+{{tag|english}}
 '''And it came to pass the third day, which was Pharaoh's birthday…''' {{hcite|p/pt/pt0140.htm#20|Gen 40:20}}

@@ Line 30: / Line 30: @@
 May you merit many years, filled with achievements in Torah!
-{{nav|Devar|Devar|Devar/5768/Vayishlach|Vayishlach||}}
+{{nav|Devar|Devar|Devar/5768/Vayishlach|Vayishlach|Devar/5768/Mikets|Mikets}}
 {{devar}}

@@ Line 30: / Line 30: @@
 May you merit many years, filled with achievements in Torah!
-{{nav|Devar|Devar|Devar/5768/Vayetse|Vayetse||}}
+{{nav|Devar|Devar|Devar/5768/Vayishlach|Vayishlach||}}
 {{devar}}

@@ Line 30: / Line 30: @@
 May you merit many years, filled with achievements in Torah!
+{{nav|Devar|Devar|Devar/5768/Vayetse|Vayetse||}}
 {{devar}}

@@ Line 8: / Line 8: @@
 {{heb|בכל התנ"ך, מוזכר "יום הולדת" כחגיגה רק כאן.  היה מנהג עובדי עבודה זרה לחגוג ביום בו נולדו, ולעבוד את אלוהיהם ולכן כותב הרמב"ם בנוגע למשא ומתן עם גויים: '''…אבל גוי שהוא עושה איד לעצמו, ומודה לעבודה זרה שלו, ומקלסה ביום שנולד בו,… וכיוצא באלו--אין אסור אלא אותו היום, ואותו האיש בלבד''' {{hcite|i/1409.htm#5|הל' עבודה זרה ט:ה}}.  ולנו בני ישראל, אמר שלמה בחכמתו: '''טוֹב שֵׁם, מִשֶּׁמֶן טוֹב; וְיוֹם הַמָּוֶת, מִיּוֹם הִוָּלְדוֹ''' {{hcite|p/pt/pt3107.htm#1|קהלת ז:א}}.  אמנם נשמע מדכא, אך צריך להבין את ההבדלים בין שתי הגישות הללו.}}
-{{heb|כשפרעה חגג את יום הולדתו, לא עשה זאת אלא לפאר לעצמו, להראות כוחו ועוצם
+{{heb|כשפרעה חגג את יום הולדתו, לא עשה זאת אלא לפאר לעצמו, להראות כוחו ועוצם ידו.  והראיה, שביום הזה דווקא העלה מן המאסר את שר המשקים, והחזירו לגדולתו הקודמת; ואילו את שר האופים תלה והורידו שאולה.  כלומר שאין כוח מעליו, והוא זה שממית ומחייה.  וידוע שבמצריים פרעה נחשב לאליל ואף נעבד.}}
 {{heb|לעומת זאת, אצלנו יודעים שאין האדם תכלית היצירה ובעל העולם, אלא הקדוש ברוך הוא, לבדו - ולו בלבד נאה להודות ולהלל ולפאר.  ואמרתו של המלך שלמה באה לומר שסופנו לרשת עולם הבא שכולו טוב, ומה בצע בשנים עלי האדמה אלא אם כן מלאות בעשיית מצוות?  כלומר, שנים כשלעצמן, כמו בריאות הגוף כשלעצמה -  אינה מטרה בפני עצמה, ואינן ראויות לחגיגה בשל עצמן.}}

@@ Line 8: / Line 8: @@
 {{heb|בכל התנ"ך, מוזכר "יום הולדת" כחגיגה רק כאן.  היה מנהג עובדי עבודה זרה לחגוג ביום בו נולדו, ולעבוד את אלוהיהם ולכן כותב הרמב"ם בנוגע למשא ומתן עם גויים: '''…אבל גוי שהוא עושה איד לעצמו, ומודה לעבודה זרה שלו, ומקלסה ביום שנולד בו,… וכיוצא באלו--אין אסור אלא אותו היום, ואותו האיש בלבד''' {{hcite|i/1409.htm#5|הל' עבודה זרה ט:ה}}.  ולנו בני ישראל, אמר שלמה בחכמתו: '''טוֹב שֵׁם, מִשֶּׁמֶן טוֹב; וְיוֹם הַמָּוֶת, מִיּוֹם הִוָּלְדוֹ''' {{hcite|p/pt/pt3107.htm#1|קהלת ז:א}}.  אמנם נשמע מדכא, אך צריך להבין את ההבדלים בין שתי הגישות הללו.}}
-{{heb|כשפרעה חגג את יום הולדתו, לא עשה זאת אלא לפאר לעצמו, להראות כוחו ועוצם ידו.  והראיה, שביום הזה דווקא העלה מן המאסר את שר המשקים, והחזירו לגדולתו הקודמת; ואילו תלה את שר האופים והורידו שאולה.  כלומר שאין כוח מעליו, והוא זה שממית ומחייה.  וידוע שבמצריים פרעה נחשב לאליל ואף נעבד.}}
+{{heb|כשפרעה חגג את יום הולדתו, לא עשה זאת אלא לפאר לעצמו, להראות כוחו ועוצם
-{{heb|לעומת זאת, אצלנו יודעים שאין האדם תכלית היצירה ובעל העולם, אלא הקדוש ברוך הוא, לבדו - ולו בלבד נאה להודות ולהלל ולפאר.  ואמרתו של המלך שלמה באה לומר שסופנו לרשת עולם הבא שכולו טוב, ומה בצע בשנים עלי האדמה אלא אם כן מלאות בעשיית מצוות?  כלומר, שנים כשלעצמן אינן שוות כלום, ולא ראוי לחוגגן.}}
+{{heb|לעומת זאת, אצלנו יודעים שאין האדם תכלית היצירה ובעל העולם, אלא הקדוש ברוך הוא, לבדו - ולו בלבד נאה להודות ולהלל ולפאר.  ואמרתו של המלך שלמה באה לומר שסופנו לרשת עולם הבא שכולו טוב, ומה בצע בשנים עלי האדמה אלא אם כן מלאות בעשיית מצוות?  כלומר, שנים כשלעצמן, כמו בריאות הגוף כשלעצמה -  אינה מטרה בפני עצמה, ואינן ראויות לחגיגה בשל עצמן.}}
 {{heb|אם יעשה אדם חשבון נפש ביום הולדתו, ויהרהר על סופו המתקרב, ויתבונן כדי לדעת כיצד ישפר מעשיו - הרי זה משובח.  ואילו ימלא יום זה בצחוק ודברים בטלים, ויתנהג כשאר הגויים - הרי זה מגונה. }}
@@ Line 24: / Line 26: @@
 When Pharaoh celebrated his birthday, he only did it to glorify himself, to show his strength and power.  A proof of this, is that on that very day he freed his cupbearer and restored him to his previous glory, whereas he hanged his baker and sent him to perdition.  That is to say there is no power above him, and he is the one who kills and brings to life.  And it is known that in Egypt, Pharaoh was considered a god, and was even worshiped.
-By contrast, we know that mankind is not the ultimate end of Creation, and the master of the universe  - rather the Holy One, blessed is He, alone - and only He is worthy of thanks, praise and glory.  King Solomon's statement comes to tell us that our end is to inherit the World to Come, which is all good; and (therefore) what benefit is there to years on the Earth unless they come with the fulfillment of mitsvot?  That is to say, years in and of themselves are worthless, and it is not proper to celebrate them.
+By contrast, we know that mankind is not the ultimate end of Creation, and the master of the universe  - rather the Holy One, blessed is He, alone - and only He is worthy of thanks, praise and glory.  King Solomon's statement comes to tell us that our end is to inherit the World to Come, which is all good; and (therefore) what benefit is there to years on the Earth unless they come with the fulfillment of mitsvot?  That is to say, years in and of themselves, just like physical health, are not a goal unto themselves, and are not worth celebration in and of themselves.
 If one takes stock of himself on his birthday, and meditates on his impending end, and looks to see how he can improve his deeds, that is praiseworthy.  But if he fills that day with laughter and idle things, and behaves like the other nations, that is indecent.

@@ Line 20: / Line 20: @@
 '''And it came to pass the third day, which was Pharaoh's birthday…''' {{hcite|p/pt/pt0140.htm#20|Gen 40:20}}
-In the entire Bible, "birthday" as a celebration is only mentioned here.  Idolaters had the custom to celebrate the day on which they were born, and to worship their gods and therefore the Rambam writes in connection with conducting business with Gentiles: '''…but a Gentile who make a celebration for himself, and thanks his gods, and worships then on the day he was born, … and all similar cases -- it is not forbidden (to conduct business with him) except for that specific day, and that specific man.''' {{hcite|i/1409.htm#5|Laws of Idolatry 9:5}}.  And to us, the Children of Israel, Solomon said in his wisdom: '''A good name is better than precious oil; and the day of death than the day of one's birth''' {{hcite|p/pt/pt3107.htm#1|Ecc 7:1}}.  It does sound depressing, but we need to understand the difference between these two approaches.
+In the entire Bible, "birthday" as a celebration is only mentioned here.  Idolaters had the custom to celebrate the day on which they were born, and to worship their gods and therefore the Rambam writes in connection with conducting business with Gentiles: '''…but a Gentile who makes a celebration for himself, and thanks his gods, and worships them on the day he was born, … and all similar cases -- it is not forbidden (to conduct business with him) except for that specific day, and that specific man.''' {{hcite|i/1409.htm#5|Laws of Idolatry 9:5}}.  And to us, the Children of Israel, Solomon said in his wisdom: '''A good name is better than precious oil; and the day of death than the day of one's birth''' {{hcite|p/pt/pt3107.htm#1|Ecc 7:1}}.  It sounds depressing, but we need to understand the difference between these two approaches.
-When Pharaoh celebrated his birthday, he only did it to glorify himself, to show his strength and power.  A proof of this, is that on that very day he freed his cupbearer and restored him to his previous glory, whereas he hanged his baker and sent him to perdition.  That is to say there is no power above him, and he is the one who kills and brings to life.  And it is known that in Egypt, Pharaoh was considered a god, and was even worshipped.
+When Pharaoh celebrated his birthday, he only did it to glorify himself, to show his strength and power.  A proof of this, is that on that very day he freed his cupbearer and restored him to his previous glory, whereas he hanged his baker and sent him to perdition.  That is to say there is no power above him, and he is the one who kills and brings to life.  And it is known that in Egypt, Pharaoh was considered a god, and was even worshiped.
-By contrast, we know that mankind is not the ultimate end of Creation, and the master of the universe  - rather the Holy One, blessed is He, alone - and only He is worthy of thanks, praise and glory.  King Solomon's statement comes to tell us that our end is to inherit the World to Come, which is all good, and (therefore) what benefit is there to years on the Earth unless they come with the fulfillment of mitsvot?  That is to say, years in and of themselves are worthless, and it is not proper to celebrate them.
+By contrast, we know that mankind is not the ultimate end of Creation, and the master of the universe  - rather the Holy One, blessed is He, alone - and only He is worthy of thanks, praise and glory.  King Solomon's statement comes to tell us that our end is to inherit the World to Come, which is all good; and (therefore) what benefit is there to years on the Earth unless they come with the fulfillment of mitsvot?  That is to say, years in and of themselves are worthless, and it is not proper to celebrate them.
-If one takes stock of himself on his birthday, and meditates on his impending end, and looks to see how he can improve his deeds, this is praiseworthy.  But if he fills this day with laughter and idle things, and behaves like the other nations, that is indecent.
+If one takes stock of himself on his birthday, and meditates on his impending end, and looks to see how he can improve his deeds, that is praiseworthy.  But if he fills that day with laughter and idle things, and behaves like the other nations, that is indecent.
 May you merit many years, filled with achievements in Torah!

← Older revision		Revision as of 19:26, 29 November 2007
Line 17:		Line 17:

	===English===		===English===
		+
		+	'''And it came to pass the third day, which was Pharaoh's birthday…''' {{hcite\|p/pt/pt0140.htm#20\|Gen 40:20}}
		+
		+	In the entire Bible, "birthday" as a celebration is only mentioned here. Idolaters had the custom to celebrate the day on which they were born, and to worship their gods and therefore the Rambam writes in connection with conducting business with Gentiles: '''…but a Gentile who make a celebration for himself, and thanks his gods, and worships then on the day he was born, … and all similar cases -- it is not forbidden (to conduct business with him) except for that specific day, and that specific man.''' {{hcite\|i/1409.htm#5\|Laws of Idolatry 9:5}}. And to us, the Children of Israel, Solomon said in his wisdom: '''A good name is better than precious oil; and the day of death than the day of one's birth''' {{hcite\|p/pt/pt3107.htm#1\|Ecc 7:1}}. It does sound depressing, but we need to understand the difference between these two approaches.
		+
		+	When Pharaoh celebrated his birthday, he only did it to glorify himself, to show his strength and power. A proof of this, is that on that very day he freed his cupbearer and restored him to his previous glory, whereas he hanged his baker and sent him to perdition. That is to say there is no power above him, and he is the one who kills and brings to life. And it is known that in Egypt, Pharaoh was considered a god, and was even worshipped.
		+
		+	By contrast, we know that mankind is not the ultimate end of Creation, and the master of the universe - rather the Holy One, blessed is He, alone - and only He is worthy of thanks, praise and glory. King Solomon's statement comes to tell us that our end is to inherit the World to Come, which is all good, and (therefore) what benefit is there to years on the Earth unless they come with the fulfillment of mitsvot? That is to say, years in and of themselves are worthless, and it is not proper to celebrate them.
		+
		+	If one takes stock of himself on his birthday, and meditates on his impending end, and looks to see how he can improve his deeds, this is praiseworthy. But if he fills this day with laughter and idle things, and behaves like the other nations, that is indecent.
		+
		+	May you merit many years, filled with achievements in Torah!


	{{devar}}		{{devar}}

@@ Line 10: / Line 10: @@
 {{heb|כשפרעה חגג את יום הולדתו, לא עשה זאת אלא לפאר לעצמו, להראות כוחו ועוצם ידו.  והראיה, שביום הזה דווקא העלה מן המאסר את שר המשקים, והחזירו לגדולתו הקודמת, ואילו תלה את שר האופים והורידו שאולה.  כלומר שאין כוח מעליו, והוא זה שממית ומחייה.  וידוע שבמצריים פרעה נחשב לאליל ואף נעבד.}}
-{{heb|לעומת זאת, אצלנו יודעים שאין האדם תכלית היצירה ובעל העולם, אלא הקדוש ברוך הוא, לבדו - ולו בלבד נאה להודות ולהלל ולפאר.  ואמרתו של המלך שלמה באה להזכירנו שסופנו לרשת עולם הבא שכולו טוב, ומה בצע בשנים עלי האדמה אלא אם כן יש איתן עשיית מצוות?  כלומר, ששנים לשעצמן אינן שוות כלום.}}
+{{heb|לעומת זאת, אצלנו יודעים שאין האדם תכלית היצירה ובעל העולם, אלא הקדוש ברוך הוא, לבדו - ולו בלבד נאה להודות ולהלל ולפאר.  ואמרתו של המלך שלמה באה לומר שסופנו לרשת עולם הבא שכולו טוב, ומה בצע בשנים עלי האדמה אלא אם כן יש איתן עשיית מצוות?  כלומר, ששנים כשלעצמן אינן שוות כלום, ולא ראוי לחוגגן.}}
 ===English===