tag:blogger.com,1999:blog-6453787673476195995.post6307105530982593540..comments2024-03-19T23:03:01.685-05:00Comments on Beis Vaad L'Chachamim: Va'eira, Shemos 7:19. Gratitude to Inanimate ObjectsEliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comBlogger2125tag:blogger.com,1999:blog-6453787673476195995.post-85825253177479616712013-01-14T09:20:40.927-06:002013-01-14T09:20:40.927-06:00I'm glad, and surprised, that you were able to...I'm glad, and surprised, that you were able to use this piece. I felt bad about posting it in such a disorganized format, but as I used it over and over, I couldn't bear to edit out my record of how it changed.<br><br>1. I just didn't think of that. If someone cares about you, and wants to help you, and makes an effort to help you, naturally brings out warm feelings towards him. If someone powerless wishes you ill, it doesn't matter at all.<br><br>2. That is very interesting. אשר לא ידע את יוסף, והלא עד היום הזה מצרים יודעין חסדו שליוסף, אלא שהיה יודע ולא השגיח עליו, וכפה טובתו, ולבסוף כפה טובתו שלהקב"ה, שנאמר לא ידעתי את ה', הא למדת שכפיית הטובה הוקשה לכפירה בעיקר. <br>Also, from the Alter from Kelm, in his חכמה ומוסר, <br>והנה באמת החזקת הטובה היא בעומק הלב, כי בלאו הכי הרי זה כדיבור התוכי שמלמדים אותו לומר תודה, והרי זה כאילו כופר בעיקר, בהשגחה. והנה אנחנו רואים כי זה דבר קשה מאד, לצייר אצלנו הודאה לו יתברך כאילו מודה לחברו בפניו על טובתו, ולכן תיקנו חז"ל ברכות על כל דבר להתרגל להכיר טובתו של הקב"ה, להודות כאילו עומד לפניו. (חלק ב סימן יא)<br><br>3. That is a big Tzarich Iyun, and I think we're going to have to wait for Mashiach to explain that to us. It's really hard to correlate that with the Mishna in Avos 2:7 that על דאטפת אטפוך, וסוף מטיפייך יטופון.Barzilai/Eliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-17360663631289886582013-01-14T08:40:48.464-06:002013-01-14T08:40:48.464-06:00I used the question along with some of the answers...I used the question along with some of the answers as part of a shiur on Shabbos and it was very well received. I recommended your blog as part of the shiur. Thanks!<br><br>I got some interesting feedback on the shiur from my audience that I wanted to share with you.<br><br>1) Another answer to the difference between nekama and hakaras hatov: Why do we say "yasher koach" to the Kohanim after duchening if they are just doing their mitzvah? Some say that it's because they do it "be'ahava" as they say in their beracha. That's an added level not required of them halachically, so we thank them for that. Perhaps the gratitude of hakaras hatov is not for what they did, but for their feelings behind it.<br><br>2)A friend told me that there have been papers written suggesting that when Chazal use the phrase "kafar ba'ikar" they mean rejecting Hashem's kindness, i.e. kafui tovah. The way we use the phrase today began with the Rambam and the concept of "ikkarei emunah." This would explain things like how Adam HaRishon was "kofer ba'ikar" and why the Rasha in the Haggadah is "kafar ba'ikar" by disassociating himself from the Korban Pesach. Just an interesting idea.<br><br>3) Someone pointed out that Tosfos in Bava Kama 85a (DH Shenitna) implies that while diseases are Divinely ordained, injuries inflicted by people are not necessarily so. While it's difficult to understand that from a philosophical point of view, it would mean that interpersonal actions are not governed by Hashem and thereby flips the question back the other way: why should nekama be assur?<br><br>Michaelnoreply@blogger.com