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  33 CHOF MENACHEM AV WHICH FAMILY BROUGHT WOOD ON AV 20? 1 The date Av 20 is mentioned only once in the Talmud,2 in tractate Taani...

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Chof Menachem Av

 33


CHOF MENACHEM AV


WHICH FAMILY BROUGHT WOOD ON AV 20?1


The date Av 20 is mentioned only once in the Talmud,2 in tractate Taanis. There the Mishnah relates that this was a holiday for the descendants of Pachas Moav ben Yehudah, for on that day they would bring an offering of wood in the Beit HaMikdash.

To explain: At one time, there was a shortage of wood in the Beis HaMikdash, and several families agreed to donate wood for the altar. When the wood which one family brought was used up, another family brought more. In commemoration of their generosity, our Sages ordained that even when there was enough wood, the descendants of these families would bring wood on the days when their ancestors had, and their wood would be used on that day. These families would celebrate the day as a holiday.3

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1. The yahrzeit of the Chassid, sage and Kabbalist, R. Levi YitzchakSchneerson, the Rebbe's father. He passed away in exile in the city of Alma Atta, Kazakstan, in the year 5704 (1944). An overview of his life has been published in Kovetz Lubavitch, issue 4.

2. Taanis 26a. Av 20 is also 40 days before Rosh HaShanah. In the customs of the Kehillah Kadishah Beis E-l Yachbutz (printed i n the text Divrei Shalom), it is written that on Av 20 vows should be annulled, because this date is 40 days before Rosh HaShanah. This is not a custom followed i n Chabad. It is stated that Rosh Chodesh Elul begins the service of preparation for Yom Kippur, for i t is 40 days before that holiday. Significantly, Yechezkel 40:1

refers to Yom Kippur as Rosh HaShanah. See Likkutei Torah, Devarim, p. 58a.

3. See Taanis 28a, and Rashi, Taanis 12a, entry SheYom Tov.


34 LIKKUTEI SICHOS

There are two opinions regarding the identity of the descendants of Pachas Moav ben Yehudah, the family who brought the wood offering on Av 20.4 Rabbi Meir maintains that they were "the descendants of David ben Yehudah," i.e., of King David. Rabbi Yossi, by contrast, maintains that they were the descendants of Yoev ben Tzeruyah, commander of King David's armies.

This passage raises a fundamental question. How is i t possible for there to be two correct opinions regarding an historical fact? With regard to other differences of opinion in the Talmud, we are told: "These and these are the words of the living God,"5 i.e., both opinions communicate spiritual truth. But how can this maxim apply with regard to a point of history? One could answer that the difference of opinion between Rabbi Meir and Rabbi Yossi does not concern historical fact, for the descendants of Pachas Moav ben Yehudah were related to both David and Yoev,

since the two families married together and thus their lineage was intertwined.6 The difference of opinion between the Sages centers on which of the two families should be given precedence. Rabbi Meir maintains that it was the merit of King David which prompted them to bring wood to the altar, while Rabbi Yossi maintains that it was Yoev's virtues that spurred this initiative.


WHEN WOOD CAN NO LONGER BE CUT

To understand the above, it is necessary to explain the problems inherent in bringing wood on Av 20, and why it was necessary to have ancestral merit to bring wood on that

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4. Taanis 28a.

5. Eruvin 13b; Gittin 6b. See also Zohar, Vol. I I I , p. 6b.

6. To cite a parallel, our Sages (Sotah 43a) cite two interpretations regarding the identity of Putiel: that the name refers to Yisro, or that i t refers to Yosef. Our Sages reconcile the two interpretations by explaining that the two families intermarried.


CHOF MENACHEM AV 35

day. Our Sages relate7 that from Av 15 on, the power of the sun wanes and trees would no longer be cut down for use on the altar. Their wood would not dry in time, and thus could become worm-infested and thus unfit for the altar.8

Av 20 was the first time that wood was brought after Av 15. Thus this wood had to have been cut beforehand. Moreover, the family bringing it would have had to have this offering in mind even before the wood was needed. They had to have considered the matter thoroughly and made preparations. 9

Therefore, the importance of the wood offering brought on Av 20 (and similarly, that brought by the family responsible for the delivery on Elul 20), surpassed that of earlier wood offerings brought by other families. For the other families had the opportunity to cut down other wood after bringing their offerings.

Thus bringing wood on Av 20 required unique virtue. Our Sages differed as regards whose hereditary qualities spawned this virtue.10


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7. Taanis 31a.

8. Middos 2:5; Rambam, Mishneh Torah, Hilchos Issurei Mizbeach 6:2.

9. This reflects the advantage their wood offering possessed over the offering brought by the descendants of Saneah on Av 15 itself. For on Av 15, there was no need to consider the matter beforehand and make preparations. Moreover, on Av 15, there was still time to cut new wood. Although our Sages' expression "From Av 15 onwards, the power of the sun wanes" might appear to indicate that on the 15th itself no trees should be cut, this is not so. On the 15th, trees for the altar were also cut, as the Rashbam (Bava Batra 121b) comments: "That day (Av 15), they would complete a great mitzvah (the cutting of the wood for the altar)."

10. A similar concept applies with regard to the difference of opinion i n the Talmud about the identity of the descendants of Adin, who brought a wood offering on Elul 20. These considerations do not apply to the descendants of Paroush, who brought their wood offering on the first of Teves. Two distinctions can be made: a) This was not the first time they brought wood to the Beis HaMikdash, for they had previously brought wood on Av 5. As such, i t d id not present as great a challenge, for "all beginnings are difficult" (Mechilta, Rashi, Shmos 19:5).


36 LIKKUTEI SICHOS


GIVING WITH SELF-SACRIFICE


There is another factor involved. The wood these families originally brought to the Beit Ha'Mikdash was not itself a sacrifice; it was needed so that others could bring sacrifices. Thus the sacrifices offered with the wood this family brought were not necessarily their own, nor were they only communal offerings in which they had a share. Instead, the wood was for the sacrifices of the entire Jewish people.

Moreover, among the sacrifices offered with this wood were guilt offerings and sin offerings brought by people seeking atonement. Nevertheless, these families took the trouble to plan ahead, not for themselves, but to help others — including those guilty of sins — offer sacrifices and gain atonement.

They gave up something which could not be replaced to help a sinful person, and did so with joy. So great was their happiness that this day was considered a festival for that family. 11

So the Sages asked: Did the virtue to make such sacrifices stem from King David or from Yoev ben Tzeruyah?


THE SWORD OF IRON AND THE SWORD OF TORAH


Our Sages teach:12 "Were it not for David's [Torah study], Yoev would not have been able to wage war. And were it not for Yoev, King David would not have been able to study the Torah." For Yoev's success in war came as a result of David's

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b) They did not volunteer to bring the wood on the first of Teves. Rather, they were chosen by lot (Tosafos Yom Tov, Taanis 4:5).

11. The above concepts share a connection to the Divine service of my revered father and teacher, whose yahrzeit falls on this date. Without thinking of his greatness as a scholar i n both the Talmudic and mystic disciplines of Torah study, my revered father and teacher sacrificed himself to spread the observance of Torah and strengthen Jewish practice even among simple people. And this despite the fact that he suffered great hardships as a result, including exile to remote Kazakstan. Yet he carried out this service w i t h joy.

12. Sanhedrin 49a.


CHOF MENACHEM AV 37

efforts in Torah study. And conversely, it was only because Yoev could replace him at the front that King David was able to study without disruption.13

Indeed, the fact that both concepts arise from the same verse indicates that they share a connection.14 Thus it can be said that it was not only that King David's merit helped Yoev be successful, but that Yoev had a share in King David's Torah study. For had Yoev not been successful at war, David would not have been able to study. Because of this symbiosis, King David's Torah study helped Yoev.

The Divine service of both King David and Yoev was characterized by bittul and Mesirut Nefesh. There was, however, a difference in focus. King David expressed these qualities through Torah study. This elevated his study, for there is an advantage to Torah study characterized by bittul.

And therefore our Sages interpreted15 the verse:16 "And God was with him [David]" as "the Halachah follows his opinion."

Yoev's bittul and self-sacrifice, by contrast, involved worldly matters, helping make a dwelling for God in this material world by waging war against the gentile nations that opposed this ideal.

All the qualities of holiness are interrelated. Therefore, David's and Yoev's Divine service complemented one another.17 The wars Yoev waged helped David study, and David's study brought Yoev success in battle. Each one, however, had his primary area of focus: David's being Torah

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13. See the interpretation of the Maharsha to that passage.

14. See the sichah to Parshas Toldos i n this series, (Likkutei Sichos, Vol. VI,) where this concept is discussed.

15. Sanhedrin 93b. See the maamarim entitled Vayidaber and BaYom HaSheini, 5627.

16. I Shmuel 18:12.

17. Therefore the name Adino HaEtzani refers to either King David or Yoev (Rashi, Taanis 28a). For as Moed Kattan 16b explains this name alludes to both the thrusts of Torah study and waging war.



38 LIKKUTEI SICHOS

study, removed from involvement in worldly affairs, while Yoev was involved with the world, waging war. This is the focus of the difference of opinion between Rabbi Meir and Rabbi Yossi. The name Meir ( מאיר ) relates to the Hebrew word or ( אור ) meaning "light."1 8 Rabbi Meir's

approach focused on that which transcends the darkness of our world. Therefore, he placed the emphasis on King David's Torah study.19

The name Yossi ( יוסי ), by contrast, is numerically equivalent to G-d's name E-lohim (20) א-להים which itself is equivalent to the word hateva ( הטבע ), "nature."21 For Rabbi Yossi's Divine service related to the Divine energies that maintain the natural order. Therefore he placed the emphasis on Yoev, whose Divine service involved waging war to refine the natural order.22

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18. See Eruvin 13a.

19. As a reflection of this, i n Rabbi Meir's Torah scroll, instead of כתנות עור ("garments of leather"), i t was found wr i t ten כתנות אור ("garments of light"), (Bereishis Rabbah 20:12) i.e., the material world did not cause concealment for h im (Derech Mitzvosecha, p. 8a). This represented a level similar to that experienced by Adam before the sin of the Tree of Knowledge (see Torah Or 5b). For that reason, Rabbi Meir was able to find rationales that enabled h im to rule that the impure was pure (Eruvin, loc. cit., as explained i n Likkutei Torah, Vayikra, p. 24d).

20. Zohar, Vol. I I I , p. 223a; see also Sanhedrin 56a, and the series of maamarim entitled VeKachah 5637, sec. 80. There the differences of opinion between Rabbi Yossi and Rabbi Yehudah are discussed. It is thus evident that Rabbi Yehudah also reflects a level of G-dliness that transcends the refinement of our worldly environment. Thus Rabbi Yehudah ( יהודה ), as his name implies, was associated wi t h the Divine service of hoda'ah ( ה ו ד א ה ) , thankful acknowledgment, whi ch relates to the sefirah of Malchus (Torah Or, p. 44a). For i t is possible to explain that his Divine service represented the thankful acknowledgment and bittul that characterizes yichudah ila'ah (see VeKachah, loc. cit.; see also Torah Or, p. 45d). A parallel can be found in the bittul manifested by King David (who is also identified w i t h the Sefirah of Malchus) during the study of Torah. Therefore, w i t h regard to the identity of the descendants of A d i n (Taanis 28a), Rabbi Yehudah follows Rabbi Meir's opinion.

21. Pardes, Shaar 12, ch. 2; From the Sheloh, Shaar HaOsios, Os Kedushah, p. 89A, i n the note, i t appears that the source for this concept is i n the Zohar.


CHOF MENACHEM AV 39


THE PRESENT OR THE FUTURE?

The difference of opinion between these two Sages can be explained from another perspective.

In several places,23 we find a difference of opinion between the Jerusalem Talmud and the Babylonian Talmud as to whether it is necessary to undertake a slight difficulty so that afterwards a great benefit will result. The Jerusalem Talmud maintains that since the benefit is much greater than the difficulty, one must undertake the difficulty despite the fact that it will take time for the benefit to appear.

The Babylonian Talmud, by contrast, maintains that the present situation is the determinant factor. Since the difficulty is immediate and the advantage — although significantly greater — will take time to manifest itself, there is no obligation to undertake the difficulty.

To relate this concept to the issue at hand: The advantage of King David studying Torah without worry is much greater than the difficulty which Yoev undertook by going to war. Nevertheless, David's Torah study came afterwards, and was dependent on Yoev's going to war. Therefore, the approach of the Jerusalem Talmud would oblige Yoev to undertake this

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22. Both these thrusts of Divine service are alluded to i n the mishnah in Taanis which mentions the descendants of Pachas Moav ben Yehudah as the family that brought wood on Av 20. The name Pachas Moav refers to Ruth, the Moabitess (Rashi and Tosafos, Taanis, loc. cit.). Her status as a convert alludes to the service of refining material existence. The name Yehudah, as explained above i n note 20, relates to the revelation of light.

Both David and Yoev descended from Ruth and Yehudah, and therefore both were involved in these two thrusts of Divine service. For David also waged wars, and Yoev also studied Torah. Because of this interrelation, they each assisted the other. Nevertheless, King David's primary thrust was Torah study, while the primary thrust of Yoev was refining the world. 23. See Likkutei Sichos, Vol. IV, p. 1336ff., where this concept is explained.


40 LIKKUTEI SICHOS

difficulty. According to the Babylonian Talmud, Yoev had made a sacrifice which was not incumbent upon him. Therefore Rabbi Meir, whose approach reflects light — which correlates with the Jerusalem Talmud, whose style of presentation is one of direct light2 4 — maintains that primary importance should be ascribed to King David, for it is through his Torah study that the spiritual heights were reached, and Yoev was obligated to play his part in facilitating this process.

Rabbi Yossi, whose approach emphasizes the refinement of material existence — which correlates with the approach of the Babylonian Talmud, whose style of presentation is associated25 with the verse:26 "You placed me in darkness,"24 since it involves a process of clarification through questions and paradoxes — maintains that since Yoev was acting on his own initiative, the primary advantage is his.


DOING SOMETHING FOR OTHERS

To relate the above to our own Divine service: Even when a person possesses something which, like the wood for the altar, cannot be replaced, he must be prepared to sacrifice it to help another Jew — even a person who must bring a sin offering. Moreover, he must make these efforts even if they never bring recognition. Furthermore, he should consider this such a great merit that the day will be considered a joyous festival for him and his family.

In order for this feeling to be perpetuated among one's descendants — both physical and spiritual, as our Sages' comment:27 "'Your sons,' these are your students" — one's own conduct has to be permeated by mesirus nefesh. This applies both to a person whose Divine service centers on Torah study and to one whose service involves the refinement of the world.

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24. Shaarei Orah of the Mitteler Rebbe, p. 44ff.

25. Sanhedrin 24a.

26. Eichah 3:5.

27. Sifri, Vaes'chanan 6:7.



CHOF MENACHEM AV 41

This will enable us to raise a generation prepared to give up its own possessions for the sake of other Jews, and to do so with happiness. Such ahavas yisrael, not motivated by intellect, but stemming from one's own initiative,28 will atone for the unwarranted hatred which led to the destruction of the Beis HaMikdash,29 and will speed the coming of the true and complete Redemption. May it come in the immediate future.


(Adapted from Sichos Chof Av, 5711)





In Memory of the R. Levi Yitzchack Schneersohn




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28. Ahavas chinam i n Hebrew. See Likkutei Sichos, Vol. I I , p. 598, and the sources

mentioned there.

29. Yoma 9b.

FÈT KÈ KONTAN NAN GRAN JOUNEN TOU BE’ AV

 

FÈT KÈ KONTAN NAN GRAN JOUNEN TOU BE’ AV LA


ט״ו באב

Jounen 15 Av la ap make yon pwen vire nan sezon an: se ekinoks ete a. Sa vle di ke jiska jodi a, jou yo pi long pase nwit yo. Jou 15 Av, lajounen ak lannwit egal, e depi lè sa a, jou yo vin pi kout epi nwit yo pi long. Kounye a, ki sa sa vle di pou yon jwif? Piske “yo te bannou lannwit yo pou nou etidye Tora a,” nan pawòl Saj nou yo, sa endike ke apati nan pwen sa a nou dwe ogmante etid Tora a.

Kenzyèm jou nan mwa Av (an ebre li rele Tou Be' Av) se, dapre tradisyon rabinik, youn nan jou ki gen pi lajwa nan ane jwif la pandan epòk tanp yo a Jerizalèm.

Kounye a li se yon jou fèt minè jwif li ye, konsidere kòm yon jou patikilyèman favorab pou maryaj epi pandan ki ekspresyon dey yo entèdi.

TOU BE’AV NAN SOUS JWIF YO

Okenn kote nan Bib ebre a li pa mansyone yon fèt nan "kenzyèm jou nan senkyèm mwa a", jan yo ta dwe rele l 15yèm Av. Sepandan, li mansyone, dapre Saj yo, lè yo mansyone "fèt HaShem" sa a ki tap selebre chak ane, nan fen Liv Jij yo.

Dapre istwa sa a, konkibin yon moun Levit te mouri kòm rezilta yon vyòl ki te fè pa jenn pitit Benjamen yo (ki soti nan Giva); Lagè tribi yo te vini, epi yo te retire Benjamenit yo nan rès Izrayèl la. Sepandan, pou evite disparisyon yon tribi Izrayelit, Ansyen asanble yo te sijere pou yo ale nan “yon fèt pou HaShem ki tap selebre chak ane nan seksyon Shilo […] lè sa a nou tap wè pitit fi Shilo yo ki tap soti pou yal danse nan koral yo , Moun yo tap soti nan jaden rezen yo, pou yal pran yon madanm nan mitan pitit fi Shilo yo, pou yo retounen nan peyi Benjamen an.



NAN MISHNA A AK TALMUDS YO

Seremoni sa a ki te fèt nan jaden rezen yo (ke Bib la asosye alegorikman ak fèt lanmou a) te dewoule, dapre Saj Mishnah yo, ki te bannou leson sou Yom Kipour ak 15 Av. Yo te di ke se te de jounen ki pi kontan nan peyi Izrayèl la, dapre Patriyach Chimon ben Gamliel; tout jenn gason selibatè Jerizalèm yo t ap danse nan jaden rezen yo ak rad blan lot moun te prete yo (pou rich yo pa fè pòv yo wont), tifi yo envite ti gason yo pran yo.

Mishnah a pa bay rezon pou selebrasyon sa a, ni sa ki pou afimasyon Rabban Chimon ben Gamliel.

Dapre Megillat Taanit la, ki te ekri anviwon yon syèk anvan, ane 15 anvan epòk nou an se te jou korban Etzim (“ofrann pye bwa yo”) fèt la te ye, Lè kohanim yo, levit yo ak anpil pwofàn te kon pote bwa pou dife nan gwo kantite sou lotèl ofrann an; klima a te fè bwa sa yo ase chèch pou asire nou ke yo pa te gen vè ladann (sa ki ta fè l pa bon pou sèvi Letènèl) ak nou jwenn tou, ke li pa t nesesè ankò koupe yal nan forè a, pwobableman jiska 15 Chevat la. kòmantatè yo fè remake ke kòm jou yo pi kout, Nan nwit yo vin pi long ak plis aparan epi chak swa yo ta dwe etidye plis).

Flavius ​​​​Jozefus mansyone festival sa a tou sou non "Fè yon fèt pou nou pote bwa yo") men li te bay dat 14 Av.

Doktè Talmud yo te ofri sis eksplikasyon: anplis jou korban Etzim yo ak pèmisyon yo te bay moun Benjamen yo pou yo ini ak lot pitit fi Izrayèl yo (gade pi wo a), se te ane 15 anvan epòk nou an:

Nan dat sa a, Branch fanmi yo te otorize marye youn ak lòt, apre epizòd pitit fi Tzelof'had yo.

Wa Ocheya te retire sentinèl Jewoboram te mete yo pou anpeche Izrayelit yo ale nan tanp Jerizalèm nan pandan fèt pelerinaj yo (Talmud Jerizalèm fè remake ke li pa t fè adorasyon Seyè a obligatwa, men li te pèmèt adorasyon Bondye a dwe pratike nan fason lib. rezon sa a, li rete yon wa ki "fè sa ki mal nan je Seyè a" epi ki te wè sou rèy li peyi Lasiri anvayi wayòm li an epi depòte popilasyon li a).

Dekrè lanmò a te fini nan jou sa, pou moun yo nan jenerasyon ki te nan dezè a, lè yo te anba dekrè diven an ki te kondane Izrayelit yo pou yo mouri, lè yo te voye eksploratè yo.

Nan dat sa a, Yo te bay jwif yo otorizasyon pou yo te ka antere mò yo nan fò Betar (dènye bastion ensije yo pandan revòlt Bar Kokhba).

Pifò nan eksplikasyon sa yo enkli yon motif pou padon, ki jistifye konparezon 15 Av ak Yom Kipour. Anplis, kòm de dènye rezon yo te make pi wo nan fen de dekrè ki te fose nou fè jèn nan 9 Av la jistifye ak yon tradisyon ki lè nap dezire pou nou rebati tanp lan nan menm mwa li te detwi a, gen kèk moun ki te dedwi ke evènman sa a pral fèt nan dat 15 Av.

OBSERVANS TOUT BE’AV

Talmud la pa endike ki jan yo make lajwa nan 15 Av (Maharil), yon moun ki t ap pran desizyon nan Rhineland medyeval, te ekri ke nan pifò kote, eksepte Mainz ak Worms (te toujou anba enfliyans Kwazad yo), pa te gen okenn ki tap fè ofis siplikasyon nan dat sa a. Koutim sa a pita gaye nan tout kominote; Li entèdi fè jèn nan jou sa a, menm pou koup fiyanse anvan maryaj yo. Gen kèk ki te deklare tou jou sa a favorab pou maryaj.

Li apwopriye, depi jou sa a pou nou pwolonje etid Tora pandan lannwit yo. Li se tou depi jou sa a ke moun yo kap obsève karant jou jèn yap fè anvan Rosh Hashana a, yap kòmanse jene (paske yon moun pa ka jene sou Shabbat oswa pandan neomenia nan mwa Elul la).


Tou Be’Av 2024 / טוּ בְּאָב 5784

Yon fèt Jwif Minè Pou Lanmou ❤️

Tou Be'Av pou Ane Ebre 5784 ap kòmanse lè solèy kouche dimanch 18 out 2024 e lap fini nan aswè Lendi 19 out 2024.

Tou Be'Av (an ebre: ט״ו באב, sa vle di kenzyèm jou nan mwa Av la) se yon jou fèt Jwif minè. Nan Mond Jwif modèn nan, nap selebre l kòm yon jounen fèt pou Lanmou (חג האהבה ) Ḥag Ha'Ahava. Yap di nou ke se yon jou favorab pou maryaj li ye.

Dat Pou Tou Be’Av Nan Lane Kap Vini Yo


Jou FeryeKòmanseFiniDat Ebre
Tou Be’Av 202115 Av 5781
Tou Be’Av 202215 Av 5782
Tou Be’Av 202315 Av 5783
Tou Be’Av 202415 Av 5784
Tou Be’Av 202515 Av 5785
Tou Be’Av 202615 Av 5786
Tou Be’Av 202715 Av 5787
Tou Be’Av 202815 Av 5788











TORA A SE YON ANTIDOT KABALISTIK POU TANTASYON YO

TORA A SE YON ANTIDOT KABALISTIK POU TANTASYON YO


Yon timoun ap kòmanse depi yon laj byen bonè pou montre enterè nan pwòp nati li, lap enterèse nan makiyaj li ak nan sèks li. Premye a tout soti nan kiryozite epi pafwa pa imitasyon; Li kòmanse enterese nan nati imen an nan papa l 'ak manman l', epi li kòmanse konpare tèt li ak paran l 'ak frè ak sè l', tou depann de ka a, oswa zanmi l 'yo. Ak nan sosyete a melanje li kòmanse chèche konnen sou lòt sèks la.

Wa Salomon di: “O, mwen ta renmen ou te tankou frè m nan: pou w ta vin konsole m menm jan Jozèf te fè ak frè l yo, jan sa te di sou li nan Jenèz 50:21: “epi li te konsole yo”.

Nan nòm moral Tora saj Izrayèl yo, lè yo tap anseye sou bagay sayo, yo ankouraje nou pou nou pran anpil prekosyon pou nou pa tonbe nan promiskwite seksyèl, epi pou nou evite reveye fos ki nan pasyon lanmou an, lè nap renmen nan yon laj twò bonè. Jan pi gwo saj yo te egzòte a, Shlomo Ha'Melech (wa Salomon) nan pawòl li te di jenn fi lavil Jerizalèm yo:

“Nou menm, fi lavil Jerizalèm, m'ap mande nou sa. Poukisa ou ta dwe reveye ak eksite lanmou an anvan li dezirab?"

Promiskwite a se yon bagay ke Tora ap kondane e menm santi li, te konpare, pa moun ki gen bon konprann yo, ak yon bagay fetid ak degoutan; pandan ke pite seksyèl lan nan lòd, nan bon moman li konpare ak yon bagay sakre, li manifeste kòm yon bagay ki pwojte yon odè bon, yon sansasyon mou ak bèl.

Pakonsekan Saj ​​yo konseye jèn timoun yo, pou yo sonje ansèyman Kreyatè l a nan epòk bonè nan laj li a:

"Epi sonje Kreyatè w nan jou jènès ou, anvan move jou yo ap vini, ak ane yo, lè ou pral di, m pa jwenn okenn dezi nan bagay yo (Kohelet 12)."

Gason yo te fè ak yon apeti trè pike pou lanmou, sèks opoze ap eksite yo pase fos yo, epi apre apeti sa a te vini, li te pa fasil pou te ka pran kontwòl tèt yo, yo pap kapab toujou kiltive yon kontrol sou eksitasyon sa a, li pral prèske enposib pou yo obeyi volonte Kreyatè a. 

E pou teste fidelite timoun yo ak obeyisans yo anvè Kreyatè a; Gen yon zanj ki plase pou tante èt imen an, pou l wè si yo pral mache nan chemen (Tora a) Kreyatè a. Epi tantasyon sa a rive nan tout domèn nan lavi yon moun; nan seksyalite moun nan, nan akizisyon, nan Evaris, nan manje, etc.

Jan sa ekri:

"Epi ou dwe sonje tout wout la ke Letènèl Bondye ou a te mennen ou ou te pase karant ane sa yo nan dezè a, lè li tap aflije ou, pou teste ou, pou konnen sa ki te nan kè ou, pou konnen si ou tap kenbe Mitzvot li oswa ou pa (Deut. 8:2)."

Epi ankò li di:

"Epi Letènèl te aflije nou, li fè nou soufri grangou, epi apre sa li te ba nou laman, (manje ki soti nan syèl la), yon bagay nou pa t konnen, ni zansèt nou yo pa t konnen l; tout bagay sa yo te rive pou fè nou konnen ke yon moun pa ka viv sèlman ak pen, men ak tout sa ki soti nan bouch Bondye a yon moun ka viv."

Nan lòt mo, èt imen pa ta dwe konsantre tèt li sou lavi fizik oswa li pap siviv sèlman ak bagay fizik, tankou manje, relasyon seksyèl, ak tout bagay ki fè yon moun santi li vivan; oswa tout bagay ki ba yo plezi. Malgre ke li gen obligasyon pou li akonpli devwa li, li dwe bay kò li manje, li dwe ba li tout sa li bezwen, ki gen ladan tou plezi yo nan entimite seksyèl la ant lot bagay. Men, li dwe fè sa, sèlman dapre ansèyman Tora Kreyatè a, li dwe fè l ak yon moun ki sen, ak zouti sen yo te ban nou an.

GWO KONTWÒL RABBI AKIVA KI TE SAN PARARÈL


De istwa sou Rabi Akiva ak elèv li yo kap montre nou fòmidab kontwòl tèt li, lè li tap fè fas tantasyon an ak eksperyans seksyèl li; ak sa nou te tande sou move odè a, kòm yon siy promiskuite seksyèl.

DE FANM JENNÈS NAN LAVIL WÒM

Rabi Akiva te vwayaje lavil Wòm nan yon vizit ofisyèl kòm yon reprezantan pèp jwif la. Se te yon vwayaj pou biznis ofisyèl ak politik; e se pou rezon sa a, gouvènè a deside ofri l menm tretman ke yo bay otorite yo nan pwovens yo, pou yo ka sedui li. Sepandan Rabi Akiva pa t sedwi pa bouzen abityèl yo te voye bay ofisyèl yo, li te evite yo e li te kenbe distans li ak yo tout nwit lan.

Nan istwa Avot de-Rabbi Nathan nou jwenn naratif etonan sa a ki eksplike konpòtman etranj Rabi Akiva, ki jan gouvènè lavil Wòm nan te wè l:

Lè Rabi Akiva te rive nan lavil Wòmen, yo te enfòme gouvènè women an sou arive li, epi imedyatman li te voye pou li 'de bèl fanm. Medam sa a yo te benyen, yo te pare ak dekore tèt yo ak rad lamarye pou yal jwenn Rabi Akiva, epi lè yo te rive nan akomodasyon Rabi Akiva a, yo te akote l 'tout lannwit. Youn nan yo tap di li: antre nan mwen, ak lòt la: Non, li tap pi bon pou ou nan mwen, si ou antre nan mwen; Men, li chita nan mitan de fanm yo, li tap krache sou yo, li pa pwoche bò youn ni  lòt. Nan denmen maten an, yo te tounen bò kote gouvènè a, yo di li: Nou ta pito mouri pase pito ke ou lage nou nan men nonm sa a. 

Gouvènè a te voye chache Rabi Akiva. Apre sa, li mande l 'sou kesyon an:

"E poukisa ou pa t 'fè ak medanm yo tankou tout lot gason yo tap fè ak fanm sa yo? Eske yo pa ase bèl pou ou? Oswa yo pa moun tankou ou? Èske li menm ki te kreye ou, se pa kreye pa yo li ye tou?"

Rabi Akiva sèlman reponn li: Kisa mwen ka fè? Se jis ke santi medanm sa yo te rive jwenn mwen 'tankou vyann charon, se yon manje ki pa apwopriye pou manje (tankou vyann ki pa - Kosher).

Tantasyon an se yon bagay nou dwe simonte; men, nan kou, se pa nou tout ki te gen fòs Rabi Akiva te genyen an. Rabi Akiva se te youn nan saj yo nan epòk Tanaim yo ki te vivan nan fen 1ye syèk la ak kòmansman 2yèm syèk la e li te fè pati twazyèm jenerasyon saj Tanaim yo. Youn nan elèv eksepsyonèl li yo se te Rabi Shimon Bar Yochai, otè liv Mistik Zohar la,

Rabi Akiva se te youn nan Saj ​​ki pi enpòtan nan pèp jwif la, a yon tel pwen konsa ke Moyiz te mande Bondye poukisa li pa te bay Tora men li pou pèp Izrayèl la. Dyalòg sa a vin jwenn nou nan yon konvèsasyon ant Bondye ak Moyiz sou Rabi Akiva:

"Montre m' entèpretasyon nonm sa a nan Tora a" - Moyiz te mande. Letènèl te mennen Moyiz nan tan kap vini an epi li te mete l 'nan youn nan klas Tora Rabi Akiva a. Premye bagay Moyiz te wè, se te grandè Rabi Akiva ak grandè disip li yo. Lè sa a, li gade jan Rabi Akiva tap di "Shema Yisrael" menm lè Women yo t'ap dekoupe l 'vivan ak bwòs fè.

Se la Moyiz te kesyone poukisa Tora a te bay grasa li, e non pa grasa gran nonm sa a.

R. Yehudah te esplike istwa sa a konsa, nan non Rav, li di jan sa a: Lè Moyiz te monte anwo nan syèl la, li jwenn Bondye Sen an, ki tap mete kouwòn sou chak lèt nan ​​Tora a. Lè sa a, Moyiz te vin mande l':

"Senyè linivè a, poukisa w ap itilize kouwòn pou allusion sou sa ou vle? Ki moun ki ka anpeche men w ekri tout kòmandman Tora yo?"

Bondye reponn:

"Nan fen anpil jenerasyon gen yon nonm ki pral leve, yo rele l Akiva ben Yosef, li pral dedwi anpil ak anpil lwa nan chak tit nan kouwòn sa yo."

Moyiz:

"Senyè linivè a,"

Moyiz di:    "Kite m 'wè li."

Bondye reponn:    "Vire tèt ou."

Moyiz te wè Rabi Akiva lè li tap bay yon Shiour, epi li desann pou ale chita dèyè uit ranje nan disip Rabi Akiva yo, epi li tap koute diskou Tora li tap bay disip li yo. Men Moyz pa t kapab konprann, ni swiv sa yo t'ap di a, li te tèlman detounen, li prèske endispoze. Men, lè yo rive sou yon sijè ak disip yo, moun you te mande Rabi Akiva:

"Mèt, ki kote ou te aprann tout bagay sa yo?"

Rabi Akiva te reponn:  "Se yon lwa nan Tora a yo te bay Moyiz sou mòn Sinayi."

Lè sa a, Moyiz te kalme, li tounen vin jwenn Bondye ki sen an epi li di l:

"Senyè tout linivè a." Nan lòt mo, lè ou gen yon nonm konsa, men pou kisa ou pa t bay Tora a nan men l ', olye ou te fè l' nan men mwen?"

Lè sa a, Moyiz di:  "Senyè tout linivè a, ou te montre mwen Tora li a, kounye a montre m 'rekonpans li."

Bondye di: "Vire tèt ou.

Moyiz vire, li wè vyann R. Akiva yo te peze nan yon mache vyann pou manje.

"Senyè linivè a," Moyiz te rele nan pwotestasyon, "Yon nonm ki gen yon Tora kom sa, pou kisa li gen yon rekonpans konsa nan men li?" Fèmen bouch ou, paske se konsa sa te vin nan lespri m." 141.

Rabi Akiva te yon bèje pandan karant ane; li te etidye Tora pandan karantan; Li te dirije pèp Izrayèl la pandan karantan. Saj jwif yo te di ke zansèt yo nan mond sa a se te Rabi Akiva ak Rabi Ismayèl.

Menm Adan te kontan lè yo te montre l jenerasyon Rabi Akiva. Resh Lakish eksplike sa:

Ki sa Tora a vle di nan Jenèz 5:1 lè li di, "Sa a se liv jenerasyon Adan an?

Sa vle di ke Bondye Sen an te montre Adan tout jenerasyon yo ak tout moun saj yo, e li te kontan anpil lè li te wè Rabi Akiva ak lè li te tande Tora li a, men Adan te gen lapenn ak li te pwoteste lè li te wè lanmò Rabi Akiva. Epi li te resite sa ki annapre yo nan Sòm 139:17

"Ala tout zanmi ou yo gen anpil valè pou mwen, Bondye! Ala gwo yo tout pou mwen!"

OU DWE EVITE AWOGANS LA A TOUT PRI


Menm si ou trè fò epi ou gen pi bon kontwòl sou tèt ou, nan domèn pwòp ou a. Nou dwe pran anpil prekosyon pou pa gade anba sou moun ki pi fèb yo epi kap tonbe fasil nan tantasyon yo lè Yetzer Ha'Ra (Zanj mal la) ap ofri yo.

Nan pifò ka sedIksyon seksyèl, se fanm yo yap itilize kòm yon zam sediksyon pou tante gason yo. Malgre ke tou de; gason ak fi yo gen yon Yetzer Ha'Ra (ensten a pou sa ki mal), yon bagay kap kolabore ak zanj mal la, ki chaje pou tante moun yo; Men se gason yo ki gen plis batay kont li; se paske, kontwòl tèt yo se yon eleman nan "idantite gason an li ye". Yetzer Ha'ra pou tèt li, pi sere asosye ak fanm yo, paske li souvan karakterize nan tèm ak fanm yo oswa menm ankouraje pa fanm yo.

Epi jan kèk saj te montre, seksyalite fi pafwa prezante kòm trè danjere e menasan pou gason yo, Bondye padon, yon moun ka menm pèdi patisipasyon li nan mond k ap vini an akòz li. Gen anpil gason ki tonbe anba pyèj zanj tantasyon li tap mete devan yo; Se konsa, li dwe konprann ke sa ki te pase nan istwa a nan de jennès Women yo, se pa sèlman yon enpresyon ki te fòme pa imaj la ak konpòtman nan fanm sediksyon yo ki te "akoste" Rabi Akiva tout lannwit lan. Rabi Akiva pa tap tonbe fasilman nan pyèj ak fanm yo; men dapre istwa kap vini an, li sanble se yon merit ke li te jwenn nan etid entans li, nan Tora a.

DEZYEM TANTASYON NAN ISTWA RABBI AKIVA


Gen yon lòt istwa yo te pote ban nou nan Trete Kiddushin 81a, li pale de zanj ssediksyon an (Satan an li menm) ki te degize tèt li kòm yon fanm epi ki te eseye sedui Rabi Akiva ak Rabi Meir, paske tou de nan yo, te konn pase moun fèb yo nan betiz.  Paske yo tap tonbe fasilman nan peche seksyèl yo ak fanm yo. Epi an repons a gwo atraksyon imaj fi zanj yo te egzèse sou yo, epi yo pa t ka reziste youn nan yo te monte nan yon pye bwa pi vit pase yon lyon, nan tantativ dezespere l pou l rive nan jwenn sediksyon zanj la te ofri l , epi Rabi Meir te eseye travèse yon rivyè ak fòs yon Gibor pou li rive jwenn fanm nan ki te lòt bò a. Men se te yon zanj tantasyon li te ye.

Gemara a rakonte li konsa:

"Rabi Meir te pase transgresè yo nan betiz, paske yo te tèlman fasil tonbe nan pèlen an. Li te konn di ke li te fasil pou evite tantasyon ak fi yo. Sepandan, yon jou, Satan te parèt devan l 'tankou yon fanm irézistibl kanpe lòt bò larivyè Lefrat la. Epi kòm pa t gen yon ferry pou travèse larivyè Lefrat la, li te dezespereman pwan yon pon an kòd pou le te eseye travèse larivyè Lefrat la, pou jwenn fanm nan lot kote, men lè li te rive nan mitan pon an kòd la, Yetzer Ha'Ra a. ki se move enklinasyon li te ye, ak atraksyon akablan an, te kite l ', epi Satan an te di: Si se pa akoz pwoklamasyon an yo te fè sou ou nan syèl la, m tap detwi ou. Yo di konsa sou ou: pran prekosyon pou pa fè mal bay Rabi Meir ak Tora li a, si se te pa pou bagay sa a, mwen tap redwi, ou ou pa tap ka kenbe okenn valè de pyès monnen Ma'a. Sa vle di, yon bagay konplètman san valè, paske li tap tonbe konplètman soti kite nan nivo espirityèl li.

Gemara a eksplike tou:

Menm jan an tou, Rabi Akiva ki te konn pase delenkan seksyèl yo nan betiz. Men, yon jou, Satan te pran tèt li pou l pwouve l mal, e konsa li te parèt sou fòm yon fanm trè bèl e irézistibl sou tèt yon pye palmis. Nan ka sa a, Rabi Akiva te pwan pye palmis la, epi li te kòmanse monte sou li tankou okenn lòt bèt pa ka fè l. Men, lè li te nan mitan pye palmis la, Yetzer Ha'Ra a, move enklinasyon an te lage l ',  epi li te di konsa: Si se te pa pou sa y'ap pwoklame sou ou nan syèl la, lè yap di konsa: "Fè atansyon ak Rabi Akiva ak Tora li a, mwen tap redwi valè san ou, a de santim.

Nan ka sa a, menm jan ak istwa nou an ak de jennès women yo, Rabi Akiva ki te dekri kòm yon nonm ak yon moralite seksyèl strik, jan li tap ridikilize moun ki te pi fèb yo; kanmenm, li te reponn menm jan zanj tantasyon an te vle l fè, anba eprèv li te sibi nan yon fason desizif e menm radikal. 

Dapre istwa a, Rabi Akiva te sibi tès irézistibl sa a apre li te fè yon blag nan ri ak transgresè ki pa t kapab reziste anba tantasyon yo, sa Satan te reponn ke li te kapab voye yon tantasyon bay Rabi Akiva menm pi gran pase pwobableman li pa ta kapab reziste. .

Deklarasyon Satan an ap fè nou konnen ke entansite tantasyon yo ap chanje selon sikonstans moun yo, e lap depann tou nan karaktè chak moun, e se pa tout moun ki egal nan zafè sa a. Rabi Akiva dekri kòm yon modèl ak yon moun moral ki merite apresyasyon san limit. Men, reklamasyon an zanj tantasyon a, sepandan, te mete yon limit sou sipremasi sa a.

Se poutèt sa, nou an pa enterese nan yon dekri yon moun san feblès imèn. 

KI SA NOU KONNEN SOU FANM YO KI TE PASE LANUIT LA AK R. AKIVA?


An reyalite, nou pa konnen anyen sou fanm yo Gouvènè a te voye bay Rabi Akiva, apa bote natirèl medanm sa yo, ki te plis amelyore pa tretman an kosmetik, yo te resevwa nan preparasyon pou sediksyon an. Se yon misyon ki te planifye, soti an detay, se konsa ke yon moun normal tap swadizan gen sèlman yon chans mens pou chape nan pèlen sa a, yo te mete devan li. 

Planifikatè nan sediksyon sa a pat kontante tet li ak yon sèl fanm, epi li sèvi ak yon metòd sediksyon ki aktif anpil. Objektif li ak pafen an nan fanm sediksyon yo se te entoksikan ak pwovokan pou kreye plis efè.

Dekorasyon medanm yo kòm jèn "marye" tap mete aksan sou bagay yo te itilize a, pi bon pwodui kosmetik yo ki te disponib, bagay sa yo ki te itilize nan tan lontan nan preparasyon pou nwit maryaj la. 

Moral nan istwa sa a se ke yon pafen "plezan" gen yon siyifikasyon subjectif kap afekte moralite yon moun. Men, akòz devosyon relijye Rabi Akiva ak moralite seksyèl strik li, sa fè ke li pa t gen yon konpòtman nan jan yo tap espere yon moun ki gen ankourajman regilye. 

Li pèsevwa santi pafen an entèdi kòm santi yon charon ak vyann trefa, vyann ki pa kasher. Yon Vyann ki entèdi pa laKashrout la nan lwa dyetetik jwif la, li pa nesesèman diferan de vyann ki pèmèt yo anrapò ak kalite fizik li yo (oswa odè li projekte a, sof si li nan yon eta de pouri). Diferans ki genyen ant vayann yo, se sèlman entèdiksyon nap jwenn nan Tora a, e sa a se atitid la tou anvè pafen an ak anvè santi pwostitisyon.

YON ISTWA LOKAL


Yon zanmi ki soti nan lavil Ottawa, OKanada te di m ke li konnen yon moun ki te konn kwè ke li te fò anpil e li te ka reziste tout tantasyon ak fi yo; Malgre ke moun sa a pa t pase pèsonn nan betiz, li te viv ak sètitid sa a pandan plizyè ane, jiskaske toudenkou tout bagay sa a te kòmanse chanje. Premye ensidan nan istwa sa a, se te yon atraksyon fò anomal nan yon fi vwazin; epi lè li te eseye pwoche bò kote l, li te rele lapolis pou l kite l poukont li.

Lè sa a, nèg la te deplase pou l ale viv nan yon lòt katye, epi answit li te deplase nan yon lòt vil, e menm bagay la tap repete ankò ak plizyè lòt fanm; Byenke se te sèlman premye fanm nan ki te reyaji yon fason radikal konsa, men okenn nan fanm sa yo ki te enplike nan lot tantasyon pat santi anyen pou li, se te yon bagay supernatiral ke li te santi sèl.

Yon moun dwe pran anpil prekosyon, yon moun pa dwe aji ak awogans oswa fyète demezire, si yon moun jwenn fòs pou chape anba tantasyon. 

Malgre ke nou konnen ak sèten ke etid Tora se li ki sèl pwoteksyon vrèman efikas kont tantasyon ak zanj ki an chaj nan sediksyon yo, menm jan nou te wè nan de istwa sa yo sou Rabi Akiva ak Rabi Meir, se te sèlman etid Tora pa yo ki te sove yo anba tantasyon an. men zanj tantasyon a te di l pou nou, jan nou te li l nan Trete Kidoushin 30b a:

Konsa tou, Bondye Sen an, Beni swatil, te di pèp Izrayèl la: 

Pitit mwen yo, mwen te kreye yon move tandans (Yetzer Ha'Ra a), ki se blesi a, epi mwen te kreye Tora a kòm antidot pou li. Si w dedye tèt ou nan etid Tora a, ou p ap lage nan men move tandans, jan yo di:

“Si w fè sa ki byen, èske w p ap leve? ( Jenèz 4:7 ). Yon moun ki dedye tèt li nan etid Tora a ap leve pi wo pase move enklinasyon an.

Men, si ou pa dedye tèt ou nan etid Tora a, ou pral lage nan pouvwa li, jan yo di:

"Peche kache nan pòt la" ( Jenèz 4: 7 ). Anplis de sa, tout deliberasyon yo nan move enklinasyon an pral sou ou, jan sa di nan menm vèsè a: "Epi volonte li se pou ou li ye ". Men, si ou vle, ou pral kapab dirije sou li, jan sa di nan konklizyon vèsè a: "Men, ou ka dirije sou li" (Kiddushin 30b).