Difference between revisions of "Devar/5769/Shemini"
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{{pasuqh|וַיְדַבֵּר אַהֲרֹן אֶל-מֹשֶׁה, הֵן הַיּוֹם הִקְרִיבוּ אֶת-חַטָּאתָם וְאֶת-עֹלָתָם לִפְנֵי ה', וַתִּקְרֶאנָה אֹתִי, כָּאֵלֶּה; וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי ה'.|p/pt/pt0310.htm|ויקרא י:יט}} | {{pasuqh|וַיְדַבֵּר אַהֲרֹן אֶל-מֹשֶׁה, הֵן הַיּוֹם הִקְרִיבוּ אֶת-חַטָּאתָם וְאֶת-עֹלָתָם לִפְנֵי ה', וַתִּקְרֶאנָה אֹתִי, כָּאֵלֶּה; וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי ה'.|p/pt/pt0310.htm|ויקרא י:יט}} | ||
| + | {{heb|מזה למדו שחייב אדם להתאבל על קרוביו: '''מִצְוַת עֲשֵׂה לְהִתְאַבַּל עַל הַקְּרוֹבִים, שֶׁנֶּאֱמָר "וְאָכַלְתִּי חַטָּאת הַיּוֹם, הַיִּיטַב בְּעֵינֵי ה'"''' {{hcite|i/e401n.htm#1|הל' אבל א:א}}. ואבילות מן התורה רק ביום הראשון -- יום המיתה ויום הקבורה. אבל מצווה ממשה רבנו להיות אבלים שבעת ימים, וכן עושים כל ישראל.}} | ||
| + | {{heb|ואם תאמר ששבעת ימי האבילות מן התורה, שהרי כתוב: '''וַיַּעַשׂ לְאָבִיו אֵבֶל, שִׁבְעַת יָמִים''' {{hcite|p/pt/pt0150.htm#10|בראשית נ:י}} -- אין הדבר כן, אלא '''נִתְּנָה תּוֹרָה, וְנִתְחַדְּשָׁה הֲלָכָה''' {{hcite|i/e401n.htm#2|הל' אבל א:ב}}. וזה עיקר חשוב: שאין לומדים הלכה ממה שאירע קודם מתן תורה -- אלא אף על פי שאברהם אבינו מל את עצמו ואת בניו ואת כל ביתו -- אין אנו מצווים למול לדורות בגלל מעשה אבות שהיה אלא בגלל הציווי שהיה במעמד הר סיני.}} | ||
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| + | {{heb|וכן מצווה מדברי סופרים לנהוג במקצת אבילות שלושים ימים לאחר המיתה. וכך ציוו חכמינו: '''שְׁלוֹשָׁה לִבְכִי, שִׁבְעָה לְהֶסְפֵּד, שְׁלוֹשִׁים יוֹם לְתַסְפֹּרֶת וְלִשְׁאָר הַחֲמִשָּׁה''' {{hcite|i/e413n.htm#12|הל' אבל יג:יב}}. כלומר אין להתענות בצער על המת יותר מידי, שהרי זה טבעו של האדם למות, ואין המוות דבר רע כשלעצמו. אלא הנשארים חייבים להמשיך לחיות ולנהוג כפי שציוו חכמים, שכך יזכו לחיים בעולם הזה וגם לחיי העולם הבא.}} | ||
{{english}} | {{english}} | ||
{{pasuq|And Aaron spoke unto Moses: 'Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD?|p/pt/pt0310.htm|Lev 10:19}} | {{pasuq|And Aaron spoke unto Moses: 'Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD?|p/pt/pt0310.htm|Lev 10:19}} | ||
| + | From this our Sages learned that a person must mourn for his close relatives: '''It is a positive commandment to mourn for close relatives, as the verse states, "if I had eaten the sin-offering today, would it have been well-pleasing in the sight of the LORD?"''' {{hcite|i/e401n.htm#1|Laws of Mourning 1:1}}. And the mourning period according to the Torah is only the first day -- the day of death and of burial. But Moses our Teacher commanded us to mourn for seven days, and so all Jews do. | ||
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| + | And if you will say that the seven days of mourning are from the Torah, since it says: '''He mourned for his father seven days''' {{hcite|p/pt/pt0150.htm#10|Gen 50:10}} -- it is not so, rather '''once Torah was given, the Law was renewed''' {{hcite|i/e401n.htm#2|Laws of Mourning 1:2}}. And this is an important fundamental: we do not learn the Law from what occurred before the giving of the Torah -- rather, even though Abraham our forefather circumcised himself, his sons and his entire household -- we are not commanded to circumcise as an ongoing commandment because of his actions, rather because of the commandment we received at Mount Sinai. | ||
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| + | And it is similarly a Rabbinic commandment to behave in some mourning behavior for thirty days after the death. So our Sages commanded: '''Three [days] for crying, seven for eulogy, thirty for haircuts and the other five [things which are not permitted a mourner]''' {{hcite|i/e413n.htm#12|Laws of Mourning 13:12}}. That is to say, one may not mourn excessively over the dead, because it is human nature to die; and death in and of itself is not bad. Rather, those who remain must continue living and behave according to our Sages instructions; in that way they will merit life in this world as well as in the World to Come. | ||
| − | {{nav|Devar|Devar|Devar/5769/Pesach|Pesach||}} | + | {{nav|Devar|Devar|Devar/5769/Pesach|Pesach|Devar/5769/Tazria-Metsora|Tazria-Metsora}} |
{{devar}} | {{devar}} | ||
Latest revision as of 10:42, 24 April 2009
עברית
English
And Aaron spoke unto Moses: 'Behold, this day have they offered their sin-offering and their burnt-offering before the LORD, and there have befallen me such things as these; and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of the LORD? (Lev 10:19)
From this our Sages learned that a person must mourn for his close relatives: It is a positive commandment to mourn for close relatives, as the verse states, "if I had eaten the sin-offering today, would it have been well-pleasing in the sight of the LORD?" (Laws of Mourning 1:1). And the mourning period according to the Torah is only the first day -- the day of death and of burial. But Moses our Teacher commanded us to mourn for seven days, and so all Jews do.
And if you will say that the seven days of mourning are from the Torah, since it says: He mourned for his father seven days (Gen 50:10) -- it is not so, rather once Torah was given, the Law was renewed (Laws of Mourning 1:2). And this is an important fundamental: we do not learn the Law from what occurred before the giving of the Torah -- rather, even though Abraham our forefather circumcised himself, his sons and his entire household -- we are not commanded to circumcise as an ongoing commandment because of his actions, rather because of the commandment we received at Mount Sinai.
And it is similarly a Rabbinic commandment to behave in some mourning behavior for thirty days after the death. So our Sages commanded: Three [days] for crying, seven for eulogy, thirty for haircuts and the other five [things which are not permitted a mourner] (Laws of Mourning 13:12). That is to say, one may not mourn excessively over the dead, because it is human nature to die; and death in and of itself is not bad. Rather, those who remain must continue living and behave according to our Sages instructions; in that way they will merit life in this world as well as in the World to Come.
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