Difference between revisions of "Devar/5769/Sukkot"
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{{hebrew}}{{pasuqh|וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים, וַעֲנַף עֵץ-עָבֹת, וְעַרְבֵי-נָחַל|p/pt/pt0323.htm#40|ויקרא כג:מ}} | {{hebrew}}{{pasuqh|וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים, וַעֲנַף עֵץ-עָבֹת, וְעַרְבֵי-נָחַל|p/pt/pt0323.htm#40|ויקרא כג:מ}} | ||
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| + | {{heb|מוכר מאד המדרש שמסביר את משמעות ערבעת המינים כך: אתרוג, שיש בו גם טעם וגם וריח כנגד יהודי שלומד תורה ועושה מעשים טובים. לולב שיש בו טעם אך חסר ריח, כנגד הלומד ואינו עושה מעשים טובים. ההדס שיש בו ריח אך אין בו טעם, כנגד מי שאינו לומד אבל כן עוסק במעשים טובים. והערבה -- ללא טעם וריח, שאין בידיו לא תורה ולא מעשים טובים.}} | ||
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| + | {{heb|ולפי סדר המינים בפסוק, אפשר ללמוד: שראשון הוא האתרוג -- מעלה נעלה יש לו. הבא הוא הלולב שאע"פ שאין בו עתה מעשים טובים, לפחות לימוד יש בו ויבוא לידי מעשים. הבא הוא ההדס, שלמרות שלא זיכה עדיין את עצמו בלימוד, לפחות מעשים נאים יש לו. ואחרון ונמוך מכולם הערבה, שלא זירז את עצמו לא לזה ולא לזה.}} | ||
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| + | {{heb|ועוד רמז יש בסדר זה: שהאתרוג, פריו "דר" על העץ כאמרת חז"ל -- ומחזיק מעמד הרבה זמן בלי לנבול. גם הלולב נשאר ביופיו הרבה זמן, אך פחות מן האתרוג. ההדס נובל לאחר כמה שבועות -- ואילו הערבה אינו נשאר יפה אפילו כמה ימים, אלא נובל כמעט מיד.}} | ||
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| + | {{heb|כך בני האדם המשולים במינים האלה -- העוסק בתורה בנאמנות, יש לו שכר גם בעולם הזה וגם לעולם הבא. ואילו זה שאינו טורח ללמוד ולא לעשות, לא מספיק למלא את שנותיו עלי האדמה עד שלא נובל ואיננו. יהי רצון שנזכה את עצמנו בלימוד ובמעשים טובים בשנה הזאת.}} | ||
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{{pasuq|And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook|p/pt/pt0323.htm#40|Lev 23:40}} | {{pasuq|And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook|p/pt/pt0323.htm#40|Lev 23:40}} | ||
| + | There is a well-known midrash which explains the meaning of the ''four species'' like so: ''etrog'' (citron), which has both a taste and an aroma, corresponds to the Jew who both studies Torah and performs good deeds. The ''lulav'' (palm branch), which has taste but lacks aroma, corresponds to the one who studies Torah but does not perfom good deeds. The ''hadas'' (myrtle) corresponds to the one who performs good deeds, but has not yet given himself the merit of Torah study. And the ''arava'' (brook willow) -- having neither taste nor aroma -- corresponds to the one who has neither bothered to learn Torah nor to perform good deeds. | ||
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| + | And according to the order of the species in the verse, one may learn: first of all is the ''etrog'' -- which is the highest level. Next is the ''lulav'' who even though he doesn't currently have good deeds, at least has learned Torah which leads to good deeds. Next is the ''hadas'', who though he has not given himself the merit of Torah study, at least performs good deeds. And the lowest of all is the ''arava'', who did not bother to rouse himself neither for this nor for that. | ||
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| + | And there is another hint in the order: that the ''etrog'''s fruit "lives" on the tree as our Sages have said -- and it lasts a long time without wilting. Similarly, the ''lulav'' keeps its good appearance for a long time, though less than the ''etrog''. The ''hadas'' wilts after a few weeks -- and the ''arava'' doesn't stay nice even for a few days, rather it wilts almost immediately. | ||
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| + | So are the people who are likened to these four species -- the one who toils to learn Torah constantly, he has a reward both in this world and in the next. Whereas the one who does not bother to learn nor to do, does not even get to fill out his years in this world before he wilts and is no more. May it be His will that we bring ourselves the merit of Torah study and good deeds this year. | ||
| − | {{nav|Devar|Devar|Devar/5769/Haazinu|Haazinu||}} | + | {{nav|Devar|Devar|Devar/5769/Haazinu|Haazinu|Devar/5769/Bereshit|Bereshit}} |
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Latest revision as of 09:48, 24 October 2008
עברית
English
And ye shall take you on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook (Lev 23:40)
There is a well-known midrash which explains the meaning of the four species like so: etrog (citron), which has both a taste and an aroma, corresponds to the Jew who both studies Torah and performs good deeds. The lulav (palm branch), which has taste but lacks aroma, corresponds to the one who studies Torah but does not perfom good deeds. The hadas (myrtle) corresponds to the one who performs good deeds, but has not yet given himself the merit of Torah study. And the arava (brook willow) -- having neither taste nor aroma -- corresponds to the one who has neither bothered to learn Torah nor to perform good deeds.
And according to the order of the species in the verse, one may learn: first of all is the etrog -- which is the highest level. Next is the lulav who even though he doesn't currently have good deeds, at least has learned Torah which leads to good deeds. Next is the hadas, who though he has not given himself the merit of Torah study, at least performs good deeds. And the lowest of all is the arava, who did not bother to rouse himself neither for this nor for that.
And there is another hint in the order: that the etrog's fruit "lives" on the tree as our Sages have said -- and it lasts a long time without wilting. Similarly, the lulav keeps its good appearance for a long time, though less than the etrog. The hadas wilts after a few weeks -- and the arava doesn't stay nice even for a few days, rather it wilts almost immediately.
So are the people who are likened to these four species -- the one who toils to learn Torah constantly, he has a reward both in this world and in the next. Whereas the one who does not bother to learn nor to do, does not even get to fill out his years in this world before he wilts and is no more. May it be His will that we bring ourselves the merit of Torah study and good deeds this year.
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