• A

  Avromi -3 years ago

  Thanks very much!
  Where is this tzofnas pone'ach?

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• אשבא

  אדיב שלמה בן א"א -3 years ago

  יישר כחך, רב יעקובסאן, שליט"אאיך האב נאך נישט געהערט די גאנצע וואונדערליכע שיעור אבער ס'איז מיר געקומען א זייטיגע קשיא וועגן די פארשידנארטיגע טערמען וואס ווערן באנוצט בנוגע לענין פון חתונה האבען: דהיינו קידושין, נשואין, גירושין, וואס זענען אלע בלשון רבים.

  איך פארשטיי נישט פארוואס די מעשה פון מקדש זיין אדער מגרש זיין איז ניט בלשון יחיד ווייל עס איז א באשטימטע און באגרעניצטע טעטיגקייט. אבער אין ליכט פון דער אינהאלט פון די דרשה אפשר מ'קען זאגן אז זיי זעננען אזוי געשריבן ווייל זיי זענען בגדר פעולה נמשכת און אין א געוויסע זין נישט קיין איינמאליגע אקט.

  על כל פנים די שיעור איז זעהר טיף און א סאך העכער פון מיין באשרענקטע פארשטאנד אבער פון דעם שיעור און פון אלע אייער שיעורים און דרשות מ'קען פארזוכן און שמעקען די אייביגע זיסקייט און הייליגקייט פון תורתנו הקדושה.

  א הארציג'ן דאנק.

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• J

  Joshua -5 years ago

  ☺ Really great!

  So I guess it's safe to say that tefillin on the head is a continuous mitzva, because to consciously have Hashem 'on the mind', 'in the head'  constantly, is ALSO against our nature, so it's therefore a 'piulah ha'nimsheches.'

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  • Anonymous -5 years ago

    Not exactly. In the case of Tefilin, the mitzvah is actually being performed at every single moment, because the actual Tefilin is on my head!

    In the other cases, we need the "formula" of "Peulah Nimsheches." By Tefilin, it is actually a Peulah that continues every single moment when the Tefilin is on my head, since that is the actual mitzvah -- to have Tefilin on my head. It would be like sitting in the Sukkah, or learning Torah, etc. where I am fulfilling the mitzvah every moment I am sitting in the Sukkah, or learning Torah.

    The chidush of the Rogatchover is that in cases when you do the mitzvah and you complete it, still there are mitzvos that must continue, even without action, because you are creating something novel and unnatural. Tefilin is not part of this equation. Because having Hashem in our head is serious Avodah but it is not in opposition of nature.

    Cf. my shiur on Tefilin, on Theyeshiva.net Parshas Bo, where this is explained further.

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    • J

      Joshua -5 years ago

      And with מליה?  Something unnatural is happening there For it o be considered an ongoing activity? Seriously 

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      • Anonymous -5 years ago

        No. Again with milah, the actual mitzvah continues. The mitzvah is not only the act, but also the result, that one should be circumcised. So every moment that one is in a state of milah one does a mitzvah -- like when your tefilin is on your head. This is explained elsewhere in the writings of the Rogatchover Gaon.

        That is why the Sages teach in Talmud Shabbos that David was in the bathing house, and felt "naked" from the mitzvos, till he realized he had a bris. For that mitzvah is always continuing.

        So we do not need the formula of "peula nimsheches."

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        • J

          Joshua -5 years ago

          So if peula  ha'nimsheches doesn't apply when  a mitzva is occurring (from what I'm understanding),... Isn't marriage a mitzva (according to Rambam?    So why wod there be peula ha'nimsheches for marriage ? ld 

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        • J

          Joshua -5 years ago

          So if peula ha'nimsheches doesn't apply when a mitzva is occurring (from what I'm understanding)... isn't marriage a mitzva? So why is it a peula ha'nimsheches during marriage? 

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        • Y

          yosef -5 years ago

          Rabbi,

           

          First of all thank you for taking the time, but my question is:  Isn't being married also a mitzva?

           

          So just like מילה and תפילין של ראש are not peula ha'nimsheches because they are mitzvahs, marriage should also not be, because we are fulfilling a mitzva every second being married.  no?

           

          Ty very much again

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• M

  Michael -7 years ago

  A new world

  Just listened today to the Yiddish Drasha you gave at the Schlesinger sheva brachos.  Enjoyed immensely !

   

  You had mentioned briefly,  in our shiur, the Rogatchover's idea of nisuin as a pe'ulah nimsheches and his clever rejoinder to Reb Chaim of Brisk. But the shiur that you built around this yesod, the many examples in halacha where it applies, and particularly the innovative chassidic/Maimonidean/kabbalistic idea of continuous peulah being necessary to sustain anything which operates against its natural grain, all came together to create a shiur that was masterful from a lomdische standpoint, a sheer delight to listen to, and inspiring in its application to the marital existential paradox of "ezer k'negdo".

   

  The Rogatchover was always a closed impenetrable book for me until recently. I am so grateful that the Toros I have heard from you have given new life to subjects as diverse as Tinok HaBoreach M'Beis Hasefer, the Yerushalmi-Bavli dialectic as it pertains to  Mordechai's remaining Korov L'Malchus, and the allowance to eat Kodashim as long as you could see Shilo.

   

  But even more, the idea that at this stage of my life, I could--with your guidance-- gain insight into the remarkable ideas of this gaon, ideas all previously out of my reach, is most uplifting.

   

  So again, I thank you --for the limud, the hadracha, and the inspiration. 

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  • J

    Joshua -5 years ago

    Very nice comment!... ☺ 

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• Anonymous -7 years ago

  Yiddish

  I would greatly appreciate if someone can translate this shiur to English. Is this possibe?

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  • J

    Joshua -5 years ago

    I hope you got a translation by now ? 

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    • Anonymous -5 years ago

      Not yet.

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Rabbi YY Jacobson

• November 25, 2017
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• 7 Kislev 5778
• |
• 4034 views

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