Gittin daf 36 – v’ohavav (Dor L’dor)
Gittin daf 36 – v’ohavav… Maharsha: Oheiv Hashem and ahuv to Hashem go together Deos 2:3 quotes this entire Gemara, since it’s a step-by-step progression. Last Halacha hilchos teshuva – ahavas Hashem requires single-minded focus, ie osin mei’ahava. Semeichin b’yissruin
Sevara & Mitzva
Perek 6:1-2 – chiyuv to connect to chachomim is both sevara and a passuk, but details learned from each aren’t identical sets. See Hilchos Teshuva 10:1-2 and 10:4-5. Why the double definition of ahavas Hashem? The first is sevara, second
Kol Dodi Dofek 1
– “Hodi’eini nah es d’rachecha” – wanted greater yedi’ah of darchei Hashem in order to increase ahavas Hashem.– it’s true that everything is l’tov, but we don’t experience it as such, hence the question.
Hakdama 6
Nafka Minas of a Mechayev of Sevara
Further nafkma minas of things being sevara in addition to mitzva: 1) 7 Mitzvos Bnai Noach – haya lo lilimod v’lo lamad applies since it is a sevara as well. 2) for derech hayeshara (Deos perek 1), would the chassid
Kol Dodi Dofek 2
– On the level of human experience, we perceive evil. HKB”H doesn’t just have more info, but has a fundamentally different perspective on reality.– A Jew is supposed to live a proactive life of destiny, not one of passive fate.
Hakdama 7
Bo Sidbuck
– 6:2 According to one pshat in Rambam, Shechina means Hashgacha, i.e. Hashem’s behavior. Chazal used the term shechina, hence inference it’s to learn about His actions. How can we do so? Cling to exemplars, i.e. talmidei chachomim -6:5-6 why
Kol Dodi Dofek 3
– A life of destiny entails exercising his bechira and living as a subject, not object.– Reaction to both good and yisurin must be change and elevation. If one doesn’t reach as such to the former, one may get the
Hakdama 8