http://www.torah-voice.org/glossary.htm
BREAD OF SHAME - Gifts should be shared with someone who is not a party to the gift, otherwise, one accumulates SHAME associated with the gift. The Torah provides for the REMEDY OF THE BREAD OF SHAME through the first fruits, tithes and offerings to HASHEM.
http://www.torah.org/learning/perceptions/5765/tetzaveh.html
If so, then this raises the question of Nehama d'Kisufa (Bread of Shame), the Zohar's term for achievements that come for free as opposed to being earned. However, the answer is that by using our free-will to actualize the potential, it is as if we created the reality on our own and are therefore credited for doing so. This is really what Rashi was asking and answering at the beginning of Parashas Terumah, where G-d called for contributions to be made for the construction of the Mishkan. There Rashi explained, according to the Sifsei Chachamim, that what G-d was really asking for was for us to give HIS property back to Him for the building of the Mishkan, because, after all, everything in Creation really belongs to Him in the first place. If so, then what were the Jewish people really contributing in the end? The answer is their intention; how each contributor gave to the cause depended upon his own free-will, the intention of his heart, a potential that could only be brought into reality by the person himself, even though G-d supplied the means to do so. And doing so, says the author, it is the source of gladness for the upright of heart.]
QUOTE (crownsevenalphabet @ May 14 2008, 11:56 AM) 
http://www.torah-voice.org/glossary.htm
BREAD OF SHAME - Gifts should be shared with someone who is not a party to the gift, otherwise, one accumulates SHAME associated with the gift. The Torah provides for the REMEDY OF THE BREAD OF SHAME through the first fruits, tithes and offerings to HASHEM.
http://www.torah.org/learning/perceptions/5765/tetzaveh.html
If so, then this raises the question of Nehama d'Kisufa (Bread of Shame), the Zohar's term for achievements that come for free as opposed to being earned. However, the answer is that by using our free-will to actualize the potential, it is as if we created the reality on our own and are therefore credited for doing so. This is really what Rashi was asking and answering at the beginning of Parashas Terumah, where G-d called for contributions to be made for the construction of the Mishkan. There Rashi explained, according to the Sifsei Chachamim, that what G-d was really asking for was for us to give HIS property back to Him for the building of the Mishkan, because, after all, everything in Creation really belongs to Him in the first place. If so, then what were the Jewish people really contributing in the end? The answer is their intention; how each contributor gave to the cause depended upon his own free-will, the intention of his heart, a potential that could only be brought into reality by the person himself, even though G-d supplied the means to do so. And doing so, says the author, it is the source of gladness for the upright of heart.]
BREAD OF SHAME - Gifts should be shared with someone who is not a party to the gift, otherwise, one accumulates SHAME associated with the gift. The Torah provides for the REMEDY OF THE BREAD OF SHAME through the first fruits, tithes and offerings to HASHEM.
http://www.torah.org/learning/perceptions/5765/tetzaveh.html
If so, then this raises the question of Nehama d'Kisufa (Bread of Shame), the Zohar's term for achievements that come for free as opposed to being earned. However, the answer is that by using our free-will to actualize the potential, it is as if we created the reality on our own and are therefore credited for doing so. This is really what Rashi was asking and answering at the beginning of Parashas Terumah, where G-d called for contributions to be made for the construction of the Mishkan. There Rashi explained, according to the Sifsei Chachamim, that what G-d was really asking for was for us to give HIS property back to Him for the building of the Mishkan, because, after all, everything in Creation really belongs to Him in the first place. If so, then what were the Jewish people really contributing in the end? The answer is their intention; how each contributor gave to the cause depended upon his own free-will, the intention of his heart, a potential that could only be brought into reality by the person himself, even though G-d supplied the means to do so. And doing so, says the author, it is the source of gladness for the upright of heart.]
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