Shabbos in the Parashah
In this week’s parashah the Torah instructs us regarding the nations of Ammon and Moav. It is said (Devarim 23:4-7) lo yavo Amoni uMoavi bikehal HaShem gam dor asiri lo yavo lahem bikehal HaShem ad olam. Al devar asher lo kidmu eschem balechem uvamayim baderech bitzeischem mimitzrayim vaasher sachar alecho es Balaam ben Beor miPesor
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech hadur, King Who is glorious. What do we mean when we declare that HaShem is glorious? It is said (Tehillim 104:1) hod vehadar lavashta, You have donned glory and majesty. Glory is an external cloak that HaShem dons (see Malbim Tehillim Ibid and to 96:6) and this in a sense defines HaShem’s exterior. Similarly, it is said (Ibid) hadar kevod hodecho vidivrei nifliosecha asicha, the splendorous glory of Your power and wondrous deeds I shall discuss. Hashem’s Power is revealed and His wondrous deeds are often hidden. When we declare that HaShem is glorious, we are indicating that we can discern His external glory but we cannot necessarily attain an understanding into His Inner Glory.
Shabbos in Tefillah
Umeiolam vead olam atah kel, from this world to the World to Come, You, are G-d. The Mishnah in Brachos (54a) states that all those who would conclude blessings in the first Bais HaMikdash would say ad haOlam, “until the World.” When the Sadducees corrupted the faith and declared that there is only one world, Ezra and his colleagues instituted that those who conclude blessings in the Bais HaMikdash should say: min haOlam vead haOlam, “from the World until the World.” This declaration strengthened the belief in the existence of the World to Come. The Sfas Emes writes (Vayikra-Shabbos HaGadol 5637) that there are two types of Shabbos. One form of Shabbos is when one is granted respite from the Evil Inclination and forces of evil. A second Shabbos is when one is no longer a servant to HaShem in the traditional sense. Rather, one serves HaShem like a son serves His father. This, the Sfas Emes writes, is the meaning of the words min haOlam vead haOlam, from this world to the World to Come. The word olam is derived from the word helam, which means hidden. There are two forms of concealment. One form of concealment is when one is physically submerged and he cannot see because of the darkness that the Evil Inclination spreads over him. The second form of concealment is when one cannot perceive the depths of holiness which is so distant from him. When one is freed from the first concealment, he merits the first Shabbos, and he enters into the servitude of HaShem, which in relation to the first enslavement, is deemed to be freedom. When the Jewish People were redeemed from
Dr. James David Weis had been attending Rabbi Berel Wein’s classes for a while, and though he was not committed to Yiddishkeit in all its aspects, he was truly fascinated by the amazing insights and the spiritual impact that Torah study had made on his life. In fact, although he was a shiur regular, and his wife was committed to Torah observance as prescribed by the Shulchan Aruch, the doctor had not yet made the commitment to observe Shabbos. Towards the summer, Dr. Weiss mentioned to Rabbi Wein that shortly he would be visiting
Shabbos in History
In the years before the establishment of the State of Israel, Rabbi Aryeh Levin, the Tzaddik of Jerusalem, would visit the inmates of the British-controlled
Shabbos in the Daf
The Gemara states that if a gentile seeks to extinguish a fire on Shabbos, we do not tell him to extinguish the fire, as the Chachamim prohibited one from instructing a gentile to violate a Shabbos prohibition. Yet, one is not required to tell the gentile not to extinguish the fire, as a Jew is not commanded to restrain a gentile from performing labor on Shabbos. Regarding a Jewish minor, however, if the minor seeks to extinguish the fire, we do not allow him to do so, because we are commanded to restrain a minor from violating a Shabbos prohibition. It is fascinating that Jewish children from a young age are inculcated with the concept that an item is muktzeh, prohibited from moving on Shabbos, and other tenets of the Holy Shabbos. Shabbos is ingrained in the Jewish People, and it is worth our while to educate our children regarding all the various laws of Shabbos, so that they will observe the Shabbos properly. In this way they will also appreciate the distinction between a Jew and a gentile, as this is one of the fundamentals of Shabbos.
Shabbos in Halacha
When one uses a ladle to take soup from a kli rishon, i.e., a pot, there is a question regarding the status of the ladle. Some Poskim adopt the view that the ladle has a status of a kli sheini, thus rendering the bowl in which the soup is served a kli shelishi. According to this opinion, one would be permitted to add baked items or any spices to the bowl of soup. Other Poskim rule that given the fact that the ladle is submerged in a kli rishon (the pot), the ladle is also deemed to be a kli rishon. According to this view, the bowl is only a kli sheini, into which one is forbidden to add baked items or uncooked spices. [We will discuss next week what one should do in practice].
Shabbos in Numbers and Words
It is said regarding Shabbos (Shemos 31:17) beini uvein bnei Yisroel os hi liolam, between Me and the Children of Israel it is a sign forever. The Medrash (Bereishis Rabbah 11:8) states that HaShem told Shabbos that the Jewish People would be its mate. It is noteworthy that the last letters of the words os hi liolam spell the word teom, which means twin. This alludes to the idea that Shabbos is between HaShem and the Jewish People like a twin, as Shabbos is the mate of the Jewish People.
Shabbos: Ta’am HaChaim Ki Seitzei 5767
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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