tag:blogger.com,1999:blog-6453787673476195995.post7033355938217057667..comments2024-03-28T23:20:49.777-05:00Comments on Beis Vaad L'Chachamim: Tzav, Vayikra 7:12. Korban Todah: Man was created to struggle.Eliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comBlogger12125tag:blogger.com,1999:blog-6453787673476195995.post-15720231954882384272010-08-27T07:44:22.976-05:002010-08-27T07:44:22.976-05:00Revisiting this post today, I found some more evid...Revisiting this post today, I found some more evidence to the תודה-וידוי linkage:<br><br>In addition to וידוי-מעשר mentioned above, מקרא ביכורים is also called וידוי (see Mishna Bikurim 2:2).<br><br>Second, the Tanchuma (a few lines above the piece brought in the post) says "שאין תשובה לפני הקב"ה יותר מן הודיה", which fits nicely with the above.Elihttp://www.blogger.com/profile/12793717193734899866noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-35193535508659265242010-03-25T16:14:33.054-05:002010-03-25T16:14:33.054-05:00Reb Oizer Alport, a yungerman in Novarodok-Brookly...Reb Oizer Alport, a yungerman in Novarodok-Brooklyn, in his Parsha Potpourri, posted the same idea from the Meiam Loez, and I'm copying it to here.<br><br>Parshas Tzav contains the laws governing the Korban Todah (Thanksgiving-Offering). In expounding upon this section, the Medrash quotes a verse in Tehillim (50:23) זבח תודה יכבדנני – A person who brings a Korban Todah honors Me. The Medrash notes that the word יכבדנני is peculiarly spelled with a double “נ” in lieu of the usual one. The Medrash cryptically explains that this anomaly teaches that a person who brings a Korban Todah doubly honors Hashem, כבוד אחר כבוד. What is the additional respect shown by a person who was saved from potential danger and offers a sacrifice to express his gratitude?<br> An insight into resolving this perplexing Medrash may be derived from a fascinating story recounted by the Me’am Loez. The Ramban had a student who became deathly ill. Upon visiting his student, the Ramban quickly realized that there was unfortunately no hope for him. Realizing that his student’s time was near, the Ramban asked him to do him a favor.<br> The Ramban explained that there were a number of questions which had been troubling him regarding Hashem’s conduct toward the Jewish people, who were suffering greatly at that time. As he was deeply versed in the secrets of Jewish mysticism, he wrote for his student a kamea (amulet) containing Divine names. After his death, the student would be able, with this kamea, to ascend to a very high level of Heaven where he could ask these questions and return in a dream to tell his teacher the answers.<br> Shortly after the student’s death, he appeared to the Ramban and explained that everywhere he arrived, he simply showed the kamea and was permitted to continue his ascent. However, when he finally reached his destination and began to ask the questions that he had prepared, everything became so crystal clear to him that there were no longer any difficulties that needed resolution. With his newfound insight, it was immediately clear that any apparent suffering was, in the big picture, actually for the good.<br> With the lesson of this story, we can now understand an explanation given by the K’sav Sofer for our cryptic Medrash. After a person is miraculously saved from peril, it is human nature to express gratitude to Hashem for watching over us and rescuing us from danger. However, we certainly don’t feel <br>appreciation for having been placed in the situation to begin with, as we would clearly prefer to have never been placed in the line of danger than to have been exposed to death and rescued from it. <br>To counter this attitude, the Medrash teaches us that the Torah’s philosophy is that a person who brings a Korban Todah is required to express double gratitude – not only for his salvation, but also for being exposed to the perilous situation from which he was rescued. Although it may not have been clear to him at the time, he is nevertheless expected to recognize that the suffering itself was ultimately for his benefit. Suffering can effect atonement for misdeeds or bring in its wake unexpected good.<br>Even if we aren’t yet able to see the benefit in a given situation, the knowledge that it is there and that we will eventually recognize it can give us the strength to persevere with faith and trust until the goodness is ultimately revealed.Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-24490606525833450162010-03-25T14:43:42.013-05:002010-03-25T14:43:42.013-05:00Eli, I just read your comment more carefully. I ag...Eli, I just read your comment more carefully. I agree. A sense of entitlement is incompatible with hakaras hatov. A craftsman is not makir tov for being paid for his work, and a malveh is not makir tov for being repaid. Actually, a malveh probably is.<br><br>As far as the issue of Choni Hame'agel's korban that Eli brought from the Gemara in Taanis 23a, Eli also brought the Gvuras Ari on that Gemara. Here's someone who brings the whole Gevuras Ari and the Rambam:<br>http://www.hebrewbooks.org/pdfpager.aspx?req=7160&st=&pgnum=29&hilite=<br><br>He holds the Todah was a simple Todah, that Choni was saying "Ribono shel Olam, thank you for the fine rain You sent. We've had enough."<br><br>Reb Yosef Engel says the same thing in Rosh Hashanna 30a.Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-70106096077024849572010-03-25T12:48:50.700-05:002010-03-25T12:48:50.700-05:00I wish I thought of the Gemara in Megilla, on 18a....I wish I thought of the Gemara in Megilla, on 18a. The Gemara is talking about the order of the brachos in Shmone Esrei, and it goes like this:<br>וכיון שבאת עבודה באתה תודה שנאמר (תהילים נ) זובח תודה יכבדנני ומה ראו לומר ברכת כהנים אחר הודאה דכתיב (ויקרא ט) וישא אהרן את ידיו אל העם ויברכם וירד מעשות החטאת והעולה והשלמים אימא קודם עבודה לא ס"ד דכתיב וירד מעשות החטאת וגו' מי כתיב לעשות מעשות כתיב ולימרה אחר העבודה לא ס"ד דכתיב זובח תודה מאי חזית דסמכת אהאי סמוך אהאי מסתברא עבודה והודאה חדא מילתא היא <br>Rashi there:<br> זובח תודה. אחר זביחה תן הודאה: חדא מילתא היא. אף הודאה עבודה של מקום הואBarzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-71904055468712513212010-03-25T12:07:43.543-05:002010-03-25T12:07:43.543-05:00i rather thought that if i gave you enough time, y...i rather thought that if i gave you enough time, you would back into the gemora in megilla: i.e., the limud that modim comes after avoda from zoveach todah. in fact, there rashi says: אחר זביחה תן הודאה<br><br>an extensive study of the connection between vidui and hoda'ah can be found in r mattis wienberg's patterns in time on chanukah, based primarily, iirc, on the sefas emes. i however do not have either available to me to verify that.great unknownnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-1243538234505820232010-03-25T08:47:48.886-05:002010-03-25T08:47:48.886-05:00It is certainly clear in the context of the Modim ...It is certainly clear in the context of the Modim in Shmoneh Esrei that the word means acknowledgment, just as 'appreciate' means to recognize and to be grateful. מודִים אֲנַחְנוּ לָךְ. שָׁאַתָּה הוּא ה' , and then <br>נודֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶךָ עַל חַיֵּינוּ הַמְּסוּרִים בְּיָדֶךָ. and וְעַל נִסֶּיךָ שֶׁבְּכָל יום עִמָּנוּ. And of course, the expression is to be "מכיר טוב".<br>I wonder, though, if someone recognizes that he got a valuable gift from someone, but doesn't feel or exhibit gratitude. He is technically מכיר טוב, but in the real sense, he is a כפוי טוב.Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-91004842589061202842010-03-25T05:23:38.636-05:002010-03-25T05:23:38.636-05:00It seems that Shitas Rashi is that Korban Toda req...It seems that Shitas Rashi is that Korban Toda requires Viduy. Here are few examples (beki'us not mine, I once saw it collected):<br><br>Taanis 23, re: Hony Hame'agel. הביאו לי פר הודאה and Rashi says להתודות עליו (however, it seems from Rashi there that it was Shlamim, not Toda; see Gevuras Ari and Maharsha there). See also Mitzpe-Eytan there.<br><br>Rashi Iyov 33:27 -- יעשה שורות של אנשים כשניצול מחליו ויתודה ליוצרו<br><br>Rashi Divrey-Hayamim 2:33:16 "ויזבח עליו זבחי שלמים ותודה" - שהביא קרבן תודה והתוודה להקב"ה שהשיבו לירושלים ולמלכותו<br><br>Rashi Hulin 12 says that אשר כופר בהם refers to Shlamim. Same in Hulin 130 and Erchin 21. All say that even Shlamim has an aspect of Kapara, thus probably requiring Viduy (compare with Rambam Maase-Hakorbanot 3:15)<br><br>So, it seems Toda requires Viduy also. This could go either way: Viduy might just mean "to acknowledge", like in Viduy Maaser, which is a strange kind of Viduy, saying לא אשמתי, לא בגדתי. So the Viduy in Toda is just acknowledging the טובה coming from Hashem. Or we could say that there is an aspect of Kapara in Shlamim, and maybe in Toda too, unlike the the Tanchuma. At least be-derech drush one could argue that the two are not that far away: being thankful requires acknowledgement of not being worthy of what you got. That's why we say "הגומל לחייבים", not just out of Anava, but this is actually part of giving thanks.<br><br>Nafka-Mina to this drush is that the Viduy of תודה, even if we accpet it's a Viduy על חטא, does not require תשובה.Elihttp://www.blogger.com/profile/12793717193734899866noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-40961096781118780872010-03-24T22:22:08.448-05:002010-03-24T22:22:08.448-05:00Nonymous- hatzlacha in your new website, gtorah. ...Nonymous- hatzlacha in your new website, gtorah. How did you develop it? I have a website I never used- parshashashavua.com- but I don't know how to build it without hiring someone.Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-15924165915011058572010-03-24T22:20:51.079-05:002010-03-24T22:20:51.079-05:00The Gemara in Sanhedrin uses it for shechting your...The Gemara in Sanhedrin uses it for shechting your yetzer hara, so Rashi says it means vidui. But the Tanchuma is different.<br>The Tanchuma is here:<br>http://www.hebrewbooks.org/pdfpager.aspx?req=14123&st=&pgnum=292&hilite=<br>Anyway, that part is from the Ksav Sofer. What I can't defend, I attribute.<br>What Gemara in Megilla?Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-27949017925734006982010-03-24T19:22:10.745-05:002010-03-24T19:22:10.745-05:00derech not so agav, notice that Rashi there indica...derech not so agav, notice that Rashi there indicates that todah is milashon vidui. this complicates the gemarah in megillah somewhat.great unknownnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-89627635146908308342010-03-22T23:12:11.989-05:002010-03-22T23:12:11.989-05:00Here is a great Question I just heard What happens...Here is a great Question I just heard What happens if you sell real Chametz and it burns on Pesach can ou collect the Insurance can you daven for the Warehouse not to burn down you a Roitzeh Bikumo?Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-49508820096700432862010-03-22T16:28:46.240-05:002010-03-22T16:28:46.240-05:00Good. The Pesach connection is helpful; I'll ...Good. The Pesach connection is helpful; I'll put it into the post.Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.com