Difference between revisions of "Devar/5768/Vayeshev"
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{{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|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 | + | {{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 | + | {{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.}} |
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| + | {{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. }} | ||
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| + | {{heb|שתזכו לשנים רבות ומלאות הישגים בתורה!}} | ||
===English=== | ===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}} | ||
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| + | 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. | ||
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| + | 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. | ||
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| + | 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. | ||
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| + | 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! | ||
| + | {{nav|Devar|Devar|Devar/5768/Vayishlach|Vayishlach|Devar/5768/Mikets|Mikets}} | ||
{{devar}} | {{devar}} | ||
Latest revision as of 13:44, 18 January 2008
עברית
English
And it came to pass the third day, which was Pharaoh's birthday… (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 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. (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 (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 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, 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.
May you merit many years, filled with achievements in Torah!
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