Shabbos: Ta'am HaChaim Vaeschanan-Nachamu 5767

Shabbos: Ta’am HaChaim Vaeschanan-Nachamu 5767

Shabbos in the Parashah

This week is referred to as Shabbos Nachamu, the Shabbos of Consolation. One must wonder where the consolation is. We just finished mourning the destruction of the Bais HaMikdash and our long and bitter exile, and now we are accepting consolation? How can we understand this apparent paradox? Let us take a closer look at destruction and exile and then we can begin to better understand comfort and consolation. When one witnesses destruction and devastation, what is the initial reaction? Certainly one feels that if he has reached this point, there is no hope left for him. Yet, it is obvious that such thinking is not rational, because if something was truly destroyed, there would really be no point in mourning its loss. We are accustomed to mourning and grieving as if there is no return, but those who acknowledge the truth of this transient world know that nothing is ever really lost, and one cannot mourn something forever. One is commanded to mourn and grieve over the loss of a loved one, but as the Ramban writes in Toras HaAdam, we all know that it has been decreed that every man who enters this world must die. This being the case, why do we cry when someone passes away? The Ramban offers us a brilliant insight into the purpose of creation. If Adam HaRishon, the first man, had not sinned by eating from the Tree of Knowledge of Good and Bad, he would have lived for eternity. Once HaShem decreed that man had to die, we cry for the lost potential of every person. Let us apply this idea to the mourning that we experience for the Bais HaMikdash and the exile. When we sit down on the floor on Tisha B’Av and mourn for our loss, we are in essence mourning for the lost potential of the Jewish People. We lament the fact that we can not experience closeness to HaShem, offer sacrifices to Him, and be in a constant state of awareness that HaShem controls everything in the world. How can we be consoled in this state of mourning? We must draw a parallel to the person who is in mourning for a loved one. The one closest to him has just passed on and immediately people come and console him. Do we deem this sort of consolation to be odd? We know that not only is this behavior acceptable, it is actually required by the Shulchan Aruch, the Jewish Code of Law. Similarly, after lamenting our current state of affairs in the exile, we are required to be comforted. Who, however, can comfort us? Scripture itself provides the answer to this question. It is said (Eicha 2:13) mah aideich mah adameh loch habas Yerushalayim mah ashveh loch vanachmeich besulas bas Tziyon ki gadol kayam shivreich mi yirpah loch, with what shall I bear witness for you? To what can I compare you, O daughter of Jerusalem? To what can I liken you that I may comfort you, O maiden daughter of Zion? Your ruin is as vast as the sea. The Medrash (Eicha Rabbah 2:17) states: the One Who will in the future heal the ruin of the sea will heal you. Thus, the words “who can heal you?” refers to Hashem. The Only One Who can truly offer us consolation is HaShem. In Bircas HaMazon on Shabbos we recite the words uvirtzoncha haniach lanu HaShem Elokeinu shelo sihay tzarah yagon vanacha beyom menuchaseinu, may it be Your will, HaShem, our G-d, that there be no distress, grief, or lament on this day of our contentment. One may wonder how it is possible that there should not be distress and grief on Shabbos if we are still in exile and we still mourn the destruction of the Bais HaMikdash. The answer to this question can be found in the next passage, where we recite the words vihareinu HaShem Elokeinu binechemas Tziyon irecho uvivinyan Yerushalayim ir kadshecho ki atah baal hayeshuos uvaal hanechamos, and show us, HaShem, our G-d, the consolation of Zion, Your city, and the rebuilding of Jerusalem, City of Your holiness, for You are the Master of salvations and Master of consolations. Thus, we see that HaShem is the Only One Who can truly console us, and this fact warrants our request that we not experience any distress or grief on the Holy Shabbos. With this thought in mind we can better understand why we refer to this Shabbos as Shabbos Nachamu, the Shabbos of Consolation, because Shabbos is beyond exile and destruction, and in the merit of Shabbos observance we will witness the Ultimate Redemption, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech abir, King Who is mighty. We find that the word abir denotes angels, as it is said (Tehillim 78:25) lechem abirim achal ish, humans ate the bread of angels, and the Gemara (Yoma 75b) states that this refers to the manna that the Jewish People ate in the Wilderness. In a simple sense, angels are referred to as abirim because they are mighty. Alternatively, angels have wings, which are referred to in Hebrew as eivarim. Perhaps we refer to HaShem as abir, the mighty one, because HaShem towers above all and Hashem, so to speak, “flies” above us with His outstretched and mighty wings that protect us.

Shabbos in Tefillah

Tehillah visiferes, praise and splendor. Here again we can interpret this attribute of HaShem vis a vis the Jewish People. It is said (Devarim 26:19) ulisitcho elyon al kol hagoyim asher asah lishilah ulisheim ulisifares vilhiyoscho am kadosh laHashem Elokecha kasher diber, and to make you supreme over all the nations that He made, of praise, for renown, and for splendor, so that you will be a holy people to HaShem, your G-d, as He spoke. When HaShem makes us supreme over the nations, it is for praise, renown and for splendor, which implies for our praise and splendor. Yet, we know that ultimately everything that HaShem created is for His glory. Thus, our praise and splendor is really HaShem’s glory.

Shabbos Story

Many years ago, the first Bobover Rebbe zt”l found himself in Vienna, in order to undergo an ear operation. Accompanying him on the trip was his son, the previous Rebbe zt”l. The hospital was outside the city, and they took a room in a hotel near to the hospital. For Shabbos, their plans were to be in Vienna-proper, seeing as where they were, outside the city, there was no kosher food, nor a mikveh (ritual bath) in which to tovel (immerse) before Shabbos, nor a minyan (prayer-quorum). As sometimes happens, things did not quite go as planned. As the saying goes, “mentsch tracht, Gut lacht-man thinks and G-d laughs.” The procedure took longer than expected, and they were forced to spend Shabbos in their hotel room; no mikveh, no minyan, and no Shabbos meals (they did however still have some bread and dairy products). The Rebbe noticed that his son was quite distressed over their predicament. “My son,” he said, “I understand that you are upset because this is the first time you are ever experiencing such a Shabbos. So much seems to be missing; no mikveh, no minyan, and no Shabbos foods. Let me offer you a word of advice: Do not miss out on this unusual opportunity to experience kedushas Shabbos (Shabbos sanctity) in other ways. Shabbos is still holy-in spite of our lacking the customary comforts with which we normally honor it. Know my son that even the walls of our hotel room proclaim, ‘Today is Shabbos for Hashem!’ You must only be willing to hear them.” [Kedushas Tzion, parshas Beshalach, footnote to page 109]

Shabbos in History

Reb Moshe Shternbuch Shlita writes that there are two distinct aspects of Shabbos. On the one hand, there is the Shabbos of rest and relaxation; of song, hearty meals, and time with friends. On the other hand, there is the complex side of Shabbos: The laws, the details, and the rigidity which (under rare circumstances) says it is necessary to allow one’s house to burn down rather than to extinguish a fire on Shabbos. The Shabbos full of halachic minutiae, which the Gemara aptly describes as “mountains hanging on a hair.” The Jews that left Egypt were a broken nation. They were broken in spirit by their having descended to the very depths of depravity. And they were broken physically by the bondage. This was a time to uplift their spirits by giving them a taste of the beauty and sweetness of Shabbos, which is what Moshe Rabbeinu taught them in Marah. It was only after their first Yom Kippur, when they had achieved full repentance for their sins, and were no longer brokenhearted and dejected, that Moshe felt confident enough to reveal to them the harsher more exacting side of Shabbos.

Shabbos in the Daf

Yevamos 86b

The Gemara states that there are twenty-four instances in Scripture where the Kohanim are referred to as Leviim. We have mentioned numerous times that Reb Tzadok HaKohen from Lublin writes that the concept of Shabbos is mentioned twelve times in the Torah, and we know that every thing on Shabbos is double, so essentially Shabbos is represented by the number twenty-four. This idea is also reflected in the fact that a bride adorns herself with twenty-four ornaments, and the Shabbos is referred to as the bride. In a similar vein we can suggest that the Zohar states that a Torah scholar is akin to Shabbos, and the Kohanim and Leviim were the quintessential Torah scholars amongst the Jewish People, so it is appropriate that the Kohanim are referred to as Leviim twenty-four times in Scripture.

Shabbos in Halacha

One cannot add liquid condiments like ketchup, mustard and mayonnaise to a hot kli rishon. Although these items have been cooked previously, they are nonetheless subject to the prohibition of re-cooking cold liquids. One can, however, use dry pre-cooked seasonings like sugar and salt on hot solid foods, even in a kli rishon, as one is not prohibited from re-cooking dry items. This ruling, however, only applies to a kli rishon that has been removed from the belch. One is never allowed to add seasoning to a pot while it is on a flame or on a hot blech.

Shabbos in Numbers and Words

In this week’s parashah it is said (Devarim 5:12) shamor es yom HaShabbos likadsho, safeguard the Shabbos day to sanctify it. How does one safeguard the Shabbos day? When one studies the laws of Shabbos during the week, he can enter into Shabbos with the knowledge that the Shabbos will be safeguarded. The word shamor in mispar katan, digit sum, equals 15, and 1+5=6, which alludes to the six days of the week.

Shabbos: Ta’am HaChaim Vaeschanan-Nachamu 5767

is sponsored by Ephraim and Devorah Rich

in loving memory of Ephraim’s grandmother, Mrs. Sara Reich ob”m

Sara bas Yechiel Tzvi, Niftarah 17 Av

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

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View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta'am HaChaim Devarim-Chazon 5767

Shabbos: Ta’am HaChaim Devarim-Chazon 5767

Shabbos in the Parashah

This week is referred to as Shabbos Chazon, as we read the Haftorah from the Book of Yeshaya where the prophet chastises the Jewish People who have strayed in their serviced of HaShem. This coming week is Tisha B’Av, the ninth day of Av, a day in Jewish history when many calamities have befallen the Jewish People. The meraglim, the spies, caused the Jewish People to cry on Tisha B’Av because they were afraid to enter into Eretz Yisroel. The first and second Bais HaMikdash was destroyed on Tisha B’Av, and numerous other tragedies have either occurred or commenced on Tisha B’Av. The Gemara (Yoma 9b) teaches us that the catalyst for the destruction of the second Bais HaMikdash was sinas chinam, baseless hatred. How can we rectify this sin? It is noteworthy that the last verse in the Book of Eicha (5:21), which we read on Tisha B’Av, states: hashiveinu HaShem eilecho vinashuva chadeish yameinu kikedem, bring us back to you HaShem, and we shall return, renew our days as of old. What is this request that we make of HaShem, and why is this supplication the last verse in Eichah? If we contemplate human relationships, we will notice that the reason it is so hard to like or forgive someone is because we look at that person and we remember his past misdeeds. When our minds replay all the injustices and grievances that someone else has committed against us, it may be very difficult to warrant finding a reason to love that person. Yet, if we examine the idea of Teshuvah, repentance, we will realize that HaShem allows us to appear before Him as a new person, not as the sinner that HaShem was viewing prior to the repentance. The Gemara (Pesachim 54a) tells us that the concept of Teshuvah existed before the creation of the world. In a sense, the creation of the world was predicated on repentance. Adam HaRishon was confronted with a situation where he should have refrained from sin, and then the world would have remained in a state of perfection. Yet, because Teshuvah is a part of the process that mankind must undergo, Adam sinned and was then granted a reprieve because of his repentance. When Adam HaRishon became aware of the potency of repentance, he burst out in song, declaring the words of the psalmist (Tehillim 92:1) mizmor shir leyom HaShabbos, a psalm, a song for the Shabbos day. The reason Adam chose these words is because Shabbos, whose meaning is derived from the word shav, to return, reflects repentance. The Sfas Emes explains that on Shabbos everything in the world returns to its source. Thus, the world in a sense reaches its state of perfection every Shabbos. It is for this reason that on Shabbos one should talk differently, dress differently and perform all of his actions differently than he would during the week, as on Shabbos one is a different person. Thus, Shabbos and Teshuvah are one and the same. During these three weeks and on Tisha B’Av, it is incumbent upon us to do Teshuvah, and once we demonstrate to HaShem that we are willing to change and view ourselves and others differently, then HaShem will renew our days as of old, and HaShem will bring us the redemption that we are all longing for We will then merit the arrival of Moshiach Tzidkeinu and our return to Eretz Yisroel with the building of the third and final Bais HaMikdash, speedily, in our days, amen.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Adon kol haneshamos adon haShalom, Lord of all souls, Lord of peace. How does one achieve peace on Shabbos? The Gemara (Beitzah 16a) teaches us that with the onset of Shabbos, a Jew receives a neshama yeseira, an extra soul that remains with him throughout the entire Shabbos. We refer to HaShem as the Lord of all souls, Lord of peace, because it is specifically when we have all our souls i.e. on Shabbos, when HaShem bestows us with an extra soul, that we are granted true peace.

Shabbos in Tefillah

Netzach gedulah ugevurah, triumph, greatness and strength. What is the association of these three attributes? We normally associate the concept of netzach, eternity, with Moshe, the giver of the Torah. Yet, in this passage, netzach precedes gedulah and gevurah. Gedulah, greatness, symbolizes kindness, which was the attribute of Avraham, and gevurah means strength, which reflects the attribute of Yitzchak. Yaakov reflects the attribute of tiferes, splendor, which is deemed to be a synthesis of gedulah and gevurah. Yet, Yaakov also reflects the attribute of emes, truth, and the Torah is referred to as truth. Perhaps this passage alludes to the idea that even the attributes of kindness and strength are contingent on one studying and observing the Torah. This idea is in line with the Medrash (Tanna D’bei Eliyahu 31) that states that HaShem looked into the world and created the Torah, as the Torah is the blueprint of the world.

Shabbos Story

The winter of 1952 was a joyous time in the Homnick household. Yaakov Yitzchok, their oldest son, was engaged. The Friday morning after the engagement was announced, Yaakov Yitzchok set off to Manhattan on a happy errand; his father had given him a sizeable sum of money with which he was to choose an engagement ring for his kallah from Manhattan’s famous diamond district, on 47th street. Yaakov Yitzchok dutifully followed his father’s instructions, visiting all the stores he had suggested. Yet he could not find the right ring at the right price. It was Erev Shabbos, and Yaakov Yitzchok could not take the risk of getting stuck on his way home for Shabbos. Eventually, it became so late that Yaakov Yitzchok knew he had to start heading home if he hoped to get back in time for Shabbos. Despairing of finding a ring this time around, he waited in line and boarded the train, his thoughts still occupied by settings and sapphires. A sudden jolt wrenched Yaakov Yitzchok from his contemplation. The train had inexplicably come to a complete halt. “Due to mechanical difficulties, we have stopped the train for a short period of time. We hope to resume service shortly,” came the voice of the conductor over the speakers. His fellow passengers sat back and resigned themselves to the inevitable wait. But Yaakov Yitzchok looked at his watch anxiously. Would it really take just a few minutes, or perhaps hours? He did not have much time to spare-Shabbos was coming. The clock ticked slowly by. Sure enough, it was nearly an hour before the train, with a sudden lurch, finally began moving again. Now what? There was no way Yaakov Yitzchok could make it home in time for Shabbos. He would have to get off at an earlier stop, and walk the rest of the way. Yaakov Yitzchok glanced out of the window. The train was pulling into the Canarsie section of Brooklyn, and time had just about run out. This was going to have to be his stop. Leaving the station, Yaakov Yitzchok looked around in indecision. He had to act quickly. It is forbidden to carry anything in a public domain on Shabbos, all the more so money. Yaakov Yitzchok needed to find someone with whom to deposit his large sum of money over Shabbos. Yaakov Yitzchok began looking around, hoping to find a Jewish storekeeper in one of the nearby stores. It took only two stores for Yaakov Yitzchok to find a store with a mezuzah on its door. The man behind the counter was clearly Jewish. He was a complete stranger, but Yaakov Yitzchok had no choice but to trust him. “Excuse me,” he said breathlessly, “you are Jewish, right?” The man eyed him uneasily. “Yes, I am. Why do you ask?” Yaakov Yitzchok reached into his pocket and pulled out the envelope his father had given him. “I am a religious Jew, and I can not carry on Shabbos,” he explained. “My train was delayed, and I have to walk home, but I cannot carry this money with me. Could you please keep it for me? I will come back after Shabbos to pick it up.” With that, he handed the money to the dumbfounded shopkeeper, and turned and left. Yaakov Yitzchok arrived home to find his concerned parents waiting for him. His father well understood the concept of sacrifice in order to observe Shabbos-he was the second shomer Shabbos pharmacist in America. He was proud of his son’s actions, but he was nevertheless concerned about the money, which was a substantial portion of their savings. On Sunday morning, father and son took the train back to the store, hoping his trust had not been misplaced. Yaakov Yitzchok approached the storekeeper. “Thank you for keeping my money over Shabbos,” he said politely. “Could I have it back now?” “Of course,” the man replied. He seemed strangely emotional. “Just a minute while I get it for you.” When he returned, with the envelope in his hand, there were tears in his eyes. “You know,” he said, “when I first came to America from Europe, I really wanted to keep Shabbos, but hardly anyone was. It was next to impossible. But on Friday you showed me that it is always possible to keep Shabbos, no matter how great the sacrifice. I did not think there were still Jews for whom Shabbos was so dear.” (Adapted from Visions of Greatness, Rabbi Yosef Weiss, volume 5)

Shabbos in History

It is said (Shemos 35:3) lo sevaaru eish bechol moshvoseichem biyom HaShabbos, you shall not kindle fire in any of your dwellings on the Shabbos day. The Chasam Sofer interprets this verse homiletically to mean that if you want your soul to be ignited with the spiritual fire of Shabbos, do not bother trying to “light the flame” once Shabbos has already arrived. The reason for this is because on Shabbos we do not light fires. Rather, the fire should have been ignited during the weekdays and only then can the fire burn throughout Shabbos with greater intensity and clarity.

Shabbos in the Daf

Yevamos 79a

The Gemara states that there are three signs that indicate that one is a Jew. The three signs are that one is compassionate, shameful and performs acts of kindness. It is noteworthy that the word Bereishis is an acrostic for the word yarei boshes, fearful and shameful, and the word Bereishis is also an acrostic for the words yarei Shabbos. When Shabbos arrives, one is ashamed of the sins that he may have committed during the week, and this shame leads him to fear HaShem, Who instructed us regarding the observance of the Shabbos.

Shabbos in Halacha

The laws regarding solid foods are somewhat different than the laws regarding liquids with regard to the three vessels mentioned previously. The term solid foods refers to any food that does not have much liquid or gravy, such as meat, chicken, kugel and kishke, and foods that are clumped together, i.e. a dry cholent. Solid foods that are in a kli rishon are similar to liquids in that they are capable of cooking anything they come into contact with. For this reason one is prohibited from adding any uncooked seasoning to a food in a kli rishon that is yad soledes bo.

Shabbos in Numbers and Words

The Medrash (Bereishis Rabbah 11:2) states that HaShem blessed the Shabbos by having the manna descend during the week and HaShem sanctified the Shabbos by not having manna descend on Shabbos. The word man in mispar katan, digit sum, equals 9, and the word Shabbos in mispar katan equals 9, which signifies that the manna is intertwined with the holiness of Shabbos.

Shabbos: Ta’am HaChaim Devarim-Chazon 5767

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

I will be giving a lecture this Shabbos for men only at Dovid Ben Nuchim-Aish Kodesh 14800 West Lincoln at 7:45 pm, on the topic of sinas chinam, baseless hatred, which was the catalyst that destroyed the Bais HaMikdash and sent the Jewish People into exile. The purpose of the lecture is to inspire ourselves to rectify this sin and this topic is appropriate for Shabbos Kodesh, as Shabbos has the power to rectify this sin and allow us to merit the Ultimate Redemption with the arrival of Moshiach, speedily, in our days.

Shabbos: Ta'am HaChaim Matos-Masei 5767

Shabbos: Ta’am HaChaim Matos-Masei 5767

Shabbos in the Parashah

In this week’s parashah, Masei, we learn about the journey of the Jewish People’s journey in the Wilderness. Let us draw a parallel between the journey in the Wilderness to the journey of the Jewish People throughout our current exile. We were exiled from Eretz Yisroel because of our sins, and we still have not merited the final redemption when the entire Jewish People will reside in Eretz Yisroel, with Moshiach as our king and when the Third Bais HaMikdash will be built. What is the goal of our journey in exile? According to kabalistic teachings, our mission is to draw out the Holy Sparks in every land where we sojourn. In this sense, one would think that we have fulfilled our mission successfully, as the Jewish People have settled and subsequently been exiled from so many lands. Yet, we constantly hear about the sins that we must still rectify, such as sinas chinam, baseless hatred, Lashon hara, slander, and numerous other sins. One area which does not seem to earn the spotlight is Shabbos observance. The Gemara (Shabbos 119b) states that Jerusalem was destroyed because they desecrated the Shabbos. The Medrash (Esther Rabbah 1:9) states that when Achashveirosh made his grand party, the angels upon high protested before HaShem, claiming, “The Bais HaMikdash is destroyed and this wicked man sits and conducts parties!” HaShem responded, “place ‘days’ corresponding to ‘days,’ as here [in Esther] it is said, bayamim haheim, in those days, and regarding the Jews who ascended to Jerusalem subsequent to the Babylonian exile, it is said, (Nechemiah 13:15) bayamim haheimah raisi viYehudah dorchim gitos baShabbos, in those days I observed in Judah people treading on winepresses on the Shabbos…. Thus, we see that one of the essential reasons for the destruction of the Bais HaMikdash and Jerusalem and for our current exile is because of the desecration of Shabbos. What is it, then, that makes Shabbos so unique that our redemption from this bitter exile is predicted on its observance? The Shem MiShmuel writes that one can reside in the Diaspora in a Torah environment and be insulated from all foreign influences, yet, if the atmosphere in ones proximity is polluted, then one cannot spiritually survive. Shabbos, however, is the atonement for the spiritual deficit that one may experience during the week. Thus, Shabbos is the equivalent of Eretz Yisroel while we are in exile. The Gemara (Shabbos 118b) states in stark terms that were the Jewish People to observe the Shabbos, the Jewish People would be redeemed. True, it is hard for the individual to expect the entire Jewish People to fully observe Shabbos. Yet, it is incumbent upon every individual to observe the Shabbos to the best of his or her ability, and then we will all merit observing the Shabbos collectively. When the entire Jewish People will observe the Shabbos, HaShem will have compassion upon His Chosen Nation and redeem us with the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Ribbon kol HaOlamim, Master of all worlds. The first statement that we make when reciting this poignant supplication is that HaShem is the Master of all worlds. Why is this particular statement necessary? It is all too often that we get absorbed in our work during the week and it is unfortunately too easy to forget who is really running the world. One may begin to believe that it his efforts that allow him to be successful, when in reality, it is HaShem who controls every aspect of our lives. For this reason we begin this supplication at the onset of Shabbos by declaring that HaShem is Master of all worlds. The word olam, world is also defined as helam, hidden. In this context we can suggest that HaShem is Master of all worlds, i.e. even the worlds that to us may appear hidden from HaShem’s jurisdiction. The world of financial gain may appear to a person as hidden from HaShem’s oversight, when in reality it is HaShem who is “behind the scenes” allowing one to become financially successful.

Shabbos in Tefillah

Oz umemshalah, power and dominion. It is noteworthy that it is said (Tehillim 29:11) HaShem oz leamo yitein, HaShem will give might to His nation. Here we declare that for HaShem it is fitting to have oz, strength, yet the verse states that HaShem gives from that strength to the Jewish People. How can we understand this? In truth, all of the character traits and virtues that we have are gifts from HaShem. We are compassionate because HaShem is compassionate. We are generous because HaShem is generous. Thus, it is the humility of HaShem, so to speak, that allows Him to bestow from His virtues to us, His Chosen People.

Shabbos Story

The son of the Rizhiner Rebbe, Reb Avraham Yaakov of Sadigora, once told this story. One Erev Shabbos the Baal Shem Tov appeared in a town unexpectedly. Declining invitations from all the locals, he elected to remain alone in the Shul after Shabbos evening davening. The wonder of the residents turned to alarm when they saw his fervent Tefilla and Tehillim continue the whole night long. Something was surely the matter. In the morning, however, the Baal Shem Tov was relaxed and joyful, and he accepted the invitation of one of the locals for the morning Shabbos meal. Naturally, all of the townspeople crowded into the house of the host to see the Holy Baal Shem Tov. As they were sitting at the table, a local peasant came around looking for a drink of vodka. They were about to drive him away when the Baal Shem Tov called out that he should be brought in, and provided with a generous glass of vodka. He asked him to tell what he had seen in the mansion of the Poritz (wealthy Polish estate owner) the previous night. The peasant’s tongue, loosened by the vodka, related that the Poritz, believing that he had been cheated in a business deal by a Jewish merchant, assembled his peasants and armed them with knives and hatchets telling them to be on the ready to avenge themselves on the Jews at his command. They would then all be able to liberate their stolen riches from the Jews. “The whole night we waited for the command,” he continued, “but the Poritz had closeted himself in his office with an unexpected visitor, an old friend that he had not seen for forty years! Finally, he emerged and told us all to go home, that the Jews were upright and honest people and nobody should dare lay a hand on them. We all went home and that is the whole story!” “This old friend,” explained the Sadigerer Rebbe, “had been dead for decades. The Baal Shem Tov had dragged him from the grave to influence his friend the Poritz.” “I always wondered, though,” queried the Rebbe, “why did the Baal Shem Tov have to travel all the way to that town for Shabbos to avert the decree? Could he not just as well have remained in his hometown of Mezdibuz?” “Now, however, I understand. The Baal Shem Tov said to himself, “if I can succeed in saving the town, fine...but if not, then I will perish together with them!”

Shabbos in History

The Medrash (Bereishis Rabbah 60:16) states that there was blessing in Sarah’s dough. Rabbi Pinchas of Koritz comments that this does not mean that Sarah’s meager dough grew to massive proportions. Avraham was a wealthy man who had enough flour to fashion sufficient dough. Rather, the blessing was that when Sarah made the dough, it rose evenly and baked into a delightful, sweet-smelling, gleaming loaf. The same is true nowadays for women who bake challah. When the woman is happy and cheerful while baking, her challos will come out of the oven well formed and appetizing. If, however, the woman is angry and resentful, her challos will come out misshapen and burnt.

Shabbos in the Daf

Yevamos 72a

The Gemara states that one of the reasons that the Jewish People did not circumcise themselves in the Wilderness was because the Northern Wind did not blow for all forty years in the Wilderness. One reason the wind did not blow is because the Jewish People were excommunicated by HaShem because of the sin with the Golden Calf and they were not deserving of HaShem’s light. Alternatively, the wind did not blow so that the Clouds of Glory that surrounded the Jewish People would not disperse. It is noteworthy that the Clouds of Glory protected the Jewish People while they sojourned in the Wilderness, despite the fact that they were excommunicated by HaShem. In a similar vein, this teaches us that no matter what trials and tribulations we may undergo during the week, on Shabbos HaShem invites us into His Holy Abode and protects us. This thought should inspire us to prepare more for Shabbos, study its laws, and delight in this wonderful gift that HaShem bestows upon us every week.

Shabbos in Halacha

In summation, all foods, whether raw or cooked, can be heated in a kli shelishi, or by liquids poured upon them from a kli sheini, except eggs, tea leaves and salted fish, which can never be heated with a liquid that is yad soledes bo.

Shabbos in Numbers and Words

Shabbos is deemed to be a semblance of Olam Haba, the world to Come. Although not necessarily synonymous, the World to Come and Gan Eden, Paradise, are both regarded as the reward in the afterlife. It is noteworthy that the Sefarim state that the word oneg, pleasure, is an acrostic for the words eden, nahar, and gan, Paradise, river and garden. The word eden in mispar katan, digit sum is 7+4+5, which equals 16, and 1+6=7. The number 7 alludes to Shabbos, the seventh day of the week. The word oneg in mispar katan, digit sum is 7+5+3, which equals 15, and 1+5=6, which teaches us that one should prepare during the six days of the week so that on Shabbos he can delight in gan, which equals 8. The number 8 reflects what is beyond this temporal world, and he delights in eden, which is the world in the afterlife.

Shabbos: Ta’am HaChaim Matos-Masei 5767

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

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