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Rashi on Daniel 7:25: Moshiach in 2011?!

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british bulldog:
lamysa, hjere is the answer to your question now that you have elaborated a bit.
rashis words contain the mesora of the geulah...through his ruach hakodesh combined with daas loshon hakodesh, being kadosh himself (not a navi) and daas torah. Meaning: Hashem is with him...and there are many sodot of rashi, his ktav is holy, but not as nevuah, inspired, to pass the mesora, in katnus and in gadlus at the same time. most see katnus..a nice pshat in rashi, move on. but then there is to seek the ultimate gadlus in rashi. every year we get closer in this inyan, rashi will become more and more potent...just like figuring out a gemara, until the whole thing clicks. we are in 5771. the rishonim can be senm to express the same year in unison. it is not a prediction. it is a checkpoint, one that at the same time can show a beauty of torah to see it in the words...again much like a gemara. then someone tears down your gemara, a kasha you can get out of...do you quit learning the gemara? is the gemara wrong? did it destroy your emunah? were you predicting a new halacha with your pshat? no. you were trying to understand...even daniel tried to understand this very thing, and fell before getting it right, and the rashis say you will fail. so what do you do? 5771 comes and goes...keep trying, can it be this year...tzipia leyeshua....ad 120. or when he actually comes...you shoudl look and wait and seek to hear him every day says the gemara. thats what im doing. in the world, i see it. so i checked the sources out of curiosity...and i saw it there too. i promise you...when moshiach does in fact come...rashis words will be on the money...with a fantastic pshat...one that blinds will greatness, and his greatness...they werent wrong...but you can only take it one year at a time...some times are a greater es ratzon than others...we seem to be in a prety big es ratzon...should i not check to see how the rashi and ramban would work out? they worked out, and will work out for the next few years...once again, not a prediction...kind of like checking an equation/work...to which the gra refers to this system as mysa v cheshbon. like i said when moshiach comes, you will look at that rashi, see gadlus, and see rashi had it there the whole time...and it wasnt a prediction...it was just there...with him...with his torah...within his words...as Hashem is with him...in gemara, rashis words contain every deah, if you look..and you apply the same penimius methodolgy to find these gems..and every time...its there with rashi...he is a face of torah, lefi peshuto he says...and that face has 70 faces. rashi is not wrong, he just may temporarily misunderstood or underestimated...but he pulls through time and time again, in daniel, in gemara, in chumash..everywhere....and you can learn a rashi, not just read and translate a rashi. you can darshen a rashi...Hashem put the deas there..and rashi was the kli that made it possible. thats why i love rashi...he is alive, torah as tefilah...torah sh baal peh mamash, poetically...not only technically...katnus for the layman, gadlus for the gadol..a kli for even eternal torah. the cheshek to torah on this level, doesnt destroy emunah, quite the contrary, it compells you to learn and investigate more. as for this rashi, its just another flavor of rashi...as you said, there is halacha, agadata, sugia, and one topic is moshiach..which rashi gets into quite a bit, also of which he is a majaor yesod, and is trying to be understood, and conveying those secrets. rashi itself, is a lumdus...even if on lumdus. there is nothing greater to me than learning a sugia, very iyun and putting it ands seeing it clearly in rashi...ive studied mashiach alot, as i am a student of the gra...kol hator. and i cant wait to see pshat in rashi and ramban. and i have the chutzpah to say...this year could be the geulah, from what i see feel and hear...and if it is...i will say  "rashi had it" and i was zoche to see it in rashi...and if 5774 comes and goes...the next time i get the itch that this is it, in my expectation/longing/waiting/hoping...you better believe im looking up rashi..as the sugia goes on...rashi goes on...we all go on...and just as i can see rashi on que in the sugia i love the most in shas, shnayim ochzin..which i can show you even tangibly...bezrat Hashem me, or someone will show me in my lifetime...rashi on que...so far im alive...and i will strive until moshiach comes, or 120. but nobody will tell me, that at least my hava minas in rashi werent beautiful..sometimes a hava mina can be worth the sugia itself...just read the first mishna in bava metzia and rashi there...there is no ramai in the mishna? nice hava mina rashi...you just gave me the entire sugia.  and i think you are right. the mishna is helech.

muman613:
Shalom Rabbi,

I still have my reservations concerning the entire topic of calculation of the date of Geulah. I believe the Chazal whom considered it detrimental for calculations to be made due to the loss of bitachon and emmunah as a result of incorrectly calculated dates. This is similar to the phenomenon of false messiahs because we all are commanded to have Emunah Shlema that Moshiach will be sent, as it is one of the Thirteen Principles of Rambam. As we are commanded to believe in this, we wish for his coming every day, and how does one keep faith when dates come and go, and the redemption is not happening? Can't this be compared to the times of the Roman Revolt when it looked like Bar Kochba was the moshiach, and the people NEEDED someone to believe in? In these times we similarly feel that we NEED moshiach NOW.

How many Jews have been lost because they have given up on Hashem and his promise? How many have become so discouraged because we are SOOOO close to the 6000 year mark and yet we don't see that the changes that the prophets foresaw happening? I know that some of those prophecies indeed have come true... But on the grand scale we have not seen the rebuilding of the Beit HaMikdash, nor a real ingathering of the exiles.

Aren't we better served by concentrating on bringing back our Jewish brothers and sisters, and urging gentiles to become Noachides, so that we can merit the geulah? Isn't it better to have a geulah which we merit rather than having it happen because Hashem has to before the Jewish people are lost?

PS: By the way, I do consider the Zohar to be an authentic source... I have heard many Torah topics discussed in light of the Zohar.

edu:
Dear Rabbi Katz
Rashi Holds that the destruction of the 2nd temple was in 3828 see hebrew source below.
Ramban says it was one year later, since the year of destruction in his view is not counted as part of the 420 that the 2nd temple existed.
If you accept my sources than the Ramban's year for the destruction of the Temple 3829 becomes 3830.
Otherwise, you will have a situation where neither Ramban or Rashi have the date of the 2nd Temple destruction at 3830 [which also agrees with the date given by the gentiles]
Now our last shmita year was in 5768 in our calendar . This number is divisible by 7 with no remainder.
3829 is also divisible by 7 with no remainder. Rabbi Yosi in tractate Archin/Erchin 11b states that the Temple was destroyed, the year following the shmitta year. This again would fit in with Ramban.
I heard that there might be another girsa/textual reading of the churban/destruction year to fit Rashi's views with Rabbi Yosi.

רש"י מסכת עבודה זרה דף ט עמוד א

כי מעיינת מואת הנפש אשר עשו עד מתן תורה - הכי הוו הוסף אותן על מנין מתן תורה ונמצא אלפים מכוונין מואת הנפש אשר עשו וגו' עד גמר ד' אלפים לבריאת עולם והוא קע"ב שנים לאחר חורבן כיצד הרי מנית עד יציאת מצרים תמ"ח על עודף אלפים וכתיב (מ"א ו) ויהי בשמנים שנה וארבע מאות שנה לצאת בני ישראל עד ויבן שלמה את הבית הרי תתקכ"ח על אלפים כשנבנה הבית וימי בית ראשון ד' מאות ועשר הרי שלשה אלפים ושל"ח שנים וגלות בבל ע' שנים הרי ת"ח וימי בית שני ת"ך הרי תתכ"ח
British bulldog aka Rabbi Katz you wrote

--- Quote ---rabbi ginzburg says to not sleep in the sukkah because of his understanding of kabbalistic sources...is that what you mean? btw its a devar pushut the sukkah inyan, as it is muter to not sleep in the sukkah already lechatchila..so a kabbalistic enhancement it is irrelevent and a chassidic nuance.
--- End quote ---
This is not a true statement. None of the poskim hold that lechatchila that is to say ideally one is allowed to sleep outside a succa on succot. They only give leniencies, to avoid the ideal situation, when sleeping in the succa would conflict with other ideals.

muman613:
Regarding the question about sleeping in the sukkah I think that the intention is that we should sleep in the sukkah, but that there are leniencies concerning weather...

Here is what Aish.com says on the topic:

--- Quote ---http://www.aish.com/h/su/dits/48968731.html

10. Is one obligated to sleep in the Sukkah?

During the week of Sukkot, the Sukkah is to be considered as a person's home. Since the primary activities of the home are eating and sleeping, a man is obligated to sleep in the Sukkah. According to some opinions, sleeping in the Sukkah is even more important than eating there.

Some are lenient and sleep in the house because:

    *      In many countries, the weather is cold at this time of year, and sleeping in the Sukkah would cause much discomfort. (However, it is praiseworthy to organize a way to heat the Sukkah at night in order to be able to perform this important mitzvah.)
    *      Women do not usually sleep in the Sukkah, and if a married man would sleep in the Sukkah leaving his wife alone in the house, this may cause him distress.

Whoever is meticulous to sleep in the Sukkah and fulfill the mitzvah properly will merit seeing the Divine Presence.
--- End quote ---

Chabad has a very interesting site on the topic @ http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/749894/jewish/Do-I-have-to-sleep-in-the-sukkah.htm


--- Quote ---Do I have to sleep in the sukkah?

By Menachem Posner

The Talmud tells us that during sukkot a man is obligated to sleep in the sukkah.1 This is quoted as binding in the latter Halachic works as well.2

However, it appears that that at least since the 13th century the common practice is to sleep indoors. There are a number of different suggestions why this is so. All of them are based on the fact that the obligation to dwell in the sukkah does not apply if it makes a person at all uncomfortable.3

The thirteenth-century sage, Rabbi Mordechai ben Hillel Ashkenazi, writes that most people of his time did not sleep in the sukkah and suggests that this is because the cold weather made it uncomfortable—and therefore unnecessary.4

Rabbeinu Manoach ben Yaakov (13th-14th centuries) adds the additional concern that sleeping in the sukkah puts the person and his belongings in danger of being robbed.5

Rabbi Mordechai Jaffe (1530-1612) writes that even if a person would be able to keep warm in the sukkah, if it is inconvenient to shlep bedding to and from the sukkah every night, he does not need to sleep in the sukkah.6

Rabbi Moshe Isserles (1520-1572) feels that the dispensation not to sleep in the sukkah has nothing to do with weather and writes that it is because the sukkah is not private enough for a man to sleep there with his wife.7

Rabbi David HaLevi Segal (c. 1586-1667) takes this one step further by writing that sleeping alone is not a very festive way to celebrate the holiday. Celebrating the holiday with one's wife is a mitzvah which trumps the obligation to sleep in the sukkah.8

Nevertheless, in modern times and particularly in warmer climates, it has become more common in some communities to make the effort to sleep in a sukkah.

Interestingly, the Chabad custom—which is quite stringent with regards to the other sukkah-related obligations—is to not sleep in the sukkah. Read The Sukkah and Sleeplessness to find out why this is so.

FOOTNOTES
1.    Mishna, Sukkah 20b
2.    Code of Jewish Law 639
3.    Code of Jewish Law 640:4
4.    Mordechai Sukkah 741
5.    Rabbeinu Manoach Commentary to Rambam 3:6
6.    Levush 640:4
7.    Ramo 639:2
8.    Taz 639:9

--- End quote ---

edu:
For those that understand Hebrew I thought I would quote a well respected source, Baal Hamaor, to Rosh Hashana, where he spells out that there were 2 dating systems in use in the Jewish world.
One, which starts on the year of creation of light
Two, A second one that starts a year later with the creation of man on Rosh Hashana.
I saw someone speculate (not Baal Hamaor) in an internet article that one of the reasons that the first method, eventually spread to be the universal custom, was that in this system, one could easily determine which is the Shmitta (Sabbatical) year, by just checking if the year is divisible by 7 with no remainder.
He did however, give additional reasons, which I won't go into.
A careful examination however of Ramban to tractate Avoda Zara page 9 will show that he was using the second method, for counting the years. That is why the Shmitta year, as determined by the Gaonim, in his commentary is not divisible by 7 with a remainder of 0.
In any case here is the words of Baal Hamaor
בעל המאור מסכת עבודה זרה דף ב עמוד ב: "דע כי במנהגי הראשונים שתי חשבונות מבריאת עולם שאחת מוסיף על השני שנה אחת וזה נמצא מפורש בתשובת הגאונים בהרבה מקומות כי יש מי שחושב מתשרי שמולדו וי"ד וזה הוא החשבון הנכון יותר אע"פ שלא פשט מנהגו כי הוא מתחיל ממציאת העולם ויש מי שחושב מתשרי שמולדו בהר"ד וחושב את שלא נמצא כנמצא וזה מוסיף על הראשון בחשבונו שנה אחת וזהו שפשט עכשיו בכל המקומות הידועין לנו והוי יודע כי בית שני חרב במוצאי שביעית כמו שמפורש בערכין והוא חרב בשנת תכ"א לבנינו אלא שנת החרבן אינה נמנית בכלל שנות הבנין אלא בכלל שנות החרבן ואפשר שהיה זה מפני שנתפרסמה שטיפת החרבן מתחלת השנה והיא שנת ג' אלפים תתכ"ט לבריאת עולם לחושבין מן תשרי של וי"ד ומשנה זו ושנה זו בכלל אנו חושבין קע"ב שנה אחר חורבן הבית להשלמת ד' אלפים גם זה לחושבים מתשרי של וי"ד אבל לחשבוננו הפשוט מתשרי של בהר"ד שנת החרבן היא שנת ג' אלפים תת"ל לבריאת עולם וכשתטול שתי שנים מכל מאה ותוסיף לה על הפרט תבא לך שנת החרבן במוצאי שביעית שהיא ראשונה לשמטה והחושבים מתשרי שמולדו וי"ד צריכין להוסיף בחשבונם שנה אחת כדי שתתכוין להם ע"ד החשבון הזה שנת החורבן במוצאי שביעית.

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