Shabbos: Ta’am HaChaim Sukkos 5768

Shabbos: Ta’am HaChaim Sukkos 5768

Shabbos in the Parashah
This Shabbos is the festival of Sukkos, when we commemorate the fact that HaShem enveloped the Jewish People in the Wilderness with the Clouds of Glory. The Ksav Sofer raises a profound question. Why do we commemorate the miracle of the Clouds of Glory, whereas there is no apparent commemoration for the other miracles that HaShem performed for the Jewish People in the Wilderness? We do not commemorate the daily manna that HaShem proffered to the Jewish People and we do not commemorate the miracle of the well of Miriam that journeyed with the Jewish People for forty years. What is unique about the Clouds of Glory that we commemorate their protection of the Jewish People? To answer this question, we must understand the various miracles that HaShem performs for the Jewish People. There are certain miracles that HaShem performs for us that save us from danger. One example of such a miracle is when the Amorites hid in the caves of the mountains with the intent of ambushing the Jewish People. Hashem performed a miracle and the mountains joined together, thus crushing and killing the Amorites. A different type of miracle that HaShem performed for the Jewish People was the ten plagues in Egypt which served as a punishment for the Egyptians and simultaneously demonstrated that HaShem loves the Jewish People. The miracles of the daily manna and the well of Miriam demonstrated HaShem’s love for the Jewish People. The Clouds of Glory were a reflection of HaShem’s love for the Jewish People, but they also served as a protection for the Jewish People. Furthermore, the Baal HaTurim (Bamidbar 22:5) writes that while the Jewish People were able to see him, he was not able to see the Jewish People, as they were surrounded by the Clouds of Glory. It is noteworthy that the Medrash (Sifri) states that there were seven Clouds of Glory. We are biblically required to dwell in the Sukkah for seven days. Shabbos is the seventh day of the week. The Medrash states that all sevens are cherished and holy. Commemorating the miracle of the clouds of Glory is not merely a commemoration of a miracle. Rather, the Sukkah, which is symbolic of the Clouds of Glory, demonstrates how HaShem loves the Jewish People, and how we are distinct from the rest of the world. The Yaavetz writes in his Siddur that the greatest miracle of all time is that the Jewish People have survived all the exiles and all the persecutions. What better way is there to commemorate this miracle than by celebrating the festival of Sukkos? The word Sukkah is normally translated as covering. Alternatively, the word Sukkah is derived from the word sach, which means to look (See Rashi Bereishis 11:29). This interpretation reflects on the dual functionality of Sukkos. One aspect of the Sukkah is that we conceal ourselves in the Sukkah, as the Sukkah reflects HaShem’s protection of us from the outside world. On the other hand, however, the Sukkah demonstrates how after Yom Kippur HaShem grants us a new perspective on life, where we can actually “see” the Clouds of Glory. Similarly, Shabbos is a day when HaShem shows His love for the Jewish People. Additionally, as we recite in the Shabbos Shacharis prayers, HaShem did not prefer the Shabbos to the nations of the world. Rather, Hashem gave it with love to the Jewish People, whom He has chosen. Sukkos and Shabbos both reflect on HaShem’s love for the Jewish People, and that are distinct from the nations of the world. Let us use this Divine opportunity to study HaShem’s Torah, perform the unique mitzvos of dwelling in the Sukkah and taking the Four Species, and then HaShem will allow us to merit what is said (Amos 9: 11) bayom hahu akim es Sukkas Dovid hanofeles, on that day I will establish the booth of Dovid that is fallen, with the arrival of Moshiach Tzidkeinu, speedily in our days.

Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech yachid umeyuchad, King Who is unique and Whose uniqueness is proclaimed. One must wonder why we refer to HaShem as a unique king. Is not the fact that HaShem is the King of all kings sufficient praise? Why do we need to mention that HaShem is unique? Perhaps the answer to this question is that it is not sufficient to declare that HaShem is the King of all kings, because this praise may merely indicate that the other kings have power and HaShem has more power. When we declare that HaShem is unique, which defines HaShem’s Oneness, we are declaring that HaShem is the only true king, and all other kings are merely a reflection of HaShem’s kingship in this world.

Shabbos in Tefillah
Ribbon kol hamaasim, Master of all deeds. What does it mean that HaShem is Master of all deeds? One explanation is that HaShem is Master of all of our deeds. The Sfas Emes writes that we are merely akin to an axe in the hands of a woodchopper. When we perform an action, we are not merely fulfilling HaShem’s will. HaShem Himself in His glory is involved in every action that we perform, and thus it is fitting to praise HaShem as Master of all deeds.

Shabbos Story
One year on Sukkos a German Jew ran into the Sukkah of Reb Levi Yitzchak of Berditchev, crying, “gevalt, Rebbe, my seven good friends have left me.” The gabbai of the Rebbe was disturbed by this strange behavior. Who was this person who was carrying on to the Rebbe about having been forsaken by his seven good friends? Although the gabbai attempted to chase the man away, the Rebbe intervened and whispered something in the man’s ear. The stranger was placated and he left in a joyous state. Some time after the Rebbe passed away, the Rebbe’s son Reb Eliezer became the new Rebbe. One year, due to health reasons, Reb Eliezer was required to be in Vienna for Sukkos. When the Rebbe entered the Sukkah of his host on the first night of Sukkos, he was amazed to see the seven holy Ushpizin sitting in the Sukkah. When the Rebbe queried his host regarding this phenomenon, the man smiled and said, “Rebbe, do you not recognize me?” I am the German Jew who burst into your father’s Sukkah one year, lamenting the fact that my seven friends had deserted me. Reb Eliezer now recalled the incident. The host then explained the entire story. “I was a diamond merchant and I dealt with precious and rare stones. It was my custom that every year in honor of Sukkos I would display my most exquisite jewel that I possessed in my Sukkah. If I were to come across a nicer jewel during the year, I would set aside the jewel that I had used the previous year and use the new jewel in my Sukkah. In the merit of this mitzvah I would merit having the Ushpizin grace my Sukkah every year. One year I designated a very special stone for my Sukkah. Subsequently, a powerful king in Arabia desired this particular stone for his crown. Initially I resisted all offers for the stone, but when they offered me ten times the value of the stone, I succumbed and sold the stone. That year when I entered the Sukkah, I nearly fainted when I did not see the Holy Ushpizin. I understood that I was being punished for having sold the precious jewel. I was very depressed that Sukkos, until a friend of mine suggested that I ask the advice of the holy Berditchev. The Rebbe calmed me down and told me that if I were to accept on myself to adhere to my custom and not sell the stone I set aside for any price, the Ushpizin would return. And, the host said with a smile, “you see with your own eyes that the blessing of the Rebbe came true.” The host then invited the new Rebbe to recite Kiddush in the presence of the seven distinguished guests.

Shabbos in Navi
Yehoshua Chapter 4
In this chapter HaShem instructs Yehoshua to choose twelve men, one from each tribe, and that each man should remove one stone from the middle of the Jordan River and carry the stone across the river and set the stone in their place of lodging. The purpose of removing these stones was so that future generations will know that the waters of the Jordan River were cut off before the Ark of the Covenant of HaShem. After following the instructions of Yehoshua, Yehoshua erected twelve other stones in the Jordan River and they remained there until this day. We have written previously that Tzadok HaKohen from Lublin writes that the commandment regarding Shabbos observance is mentioned twelve times in the Torah. We know that there are twenty-four chapters in Maseches Shabbos, and the Shabbos is compared to a bride, who is adorned with twenty-four jewels mentioned in the Book of Yeshaya. It would appear that the number twelve regarding Shabbos reflects the Jewish People, who consist of twelve tribes. Twelve reflects Shabbos, and twelve reflects the Jewish People, who function as the partner of Shabbos. Twelve and twelve is twenty-four, which is the number of jewels that the bride wears. When the Jewish People are married, i.e. in observance of the Shabbos, they are worthy of the jewels of the bride. This may be the explanation for the statement in the Zohar that on Shabbos, Moshe returns the crowns that the Jewish People forfeited when fashioning the Golden Calf. Although during the week our spiritual connection may not be as strong as we would desire, a Jew is automatically connected to HaShem and His Holy Shabbos.

Shabbos in the Daf
Kesubos 28a
The Mishna states that one can testify when he is an adult that when he was young, he went this far on Shabbos. This law refers to how far one can walk until he reaches the techum (the distance of two-thousand amos from a person’s Shabbos residence which he is permitted to travel on Shabbos). One of the most precious experiences that we can offer our children is the Holy Shabbos, when we spend time together as a family, delighting in the day that HaShem bestowed upon His Chosen People. These experiences will serve as good memories for our children when they grow up and they will be able to share their experiences with their children, thus continuing the tradition of observing the Shabbos faithful.


Shabbos in Halacha
Cooked noodles can be added to hot soup that is still in a pot (kli rishon) provided that the pot is first removed from the blech.

Shabbos in Numbers and Words
In the Shabbos Maariv prayer we recite the words ufros aleinu Sukkas shloemecha, and spread over us the shelter of Your peace. The word Sukkah (samach, kof, hey) in mispar katan, digit sum, equals thirteen. Shabbos reflects the Oneness of HaShem, so it is appropriate that we make this request specifically on Shabbos. The commentators write that the word Sukkah equals in gematria the Names of HaShem, which are HaShem and Ad-ony (91). This also reflects the Oneness of HaShem.

Shabbos: Ta’am HaChaim Sukkos 5768
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Shabbos: Ta’am HaChaim Yom Kippur 5768

I wish all of my readers a Gemar Chasima Tova and a gut gebentched yohr.

Rabbi Adler

Shabbos: Ta’am HaChaim Yom Kippur 5768

Shabbos in the Parashah

This Shabbos will be Yom Kippur, the Jewish Day of Atonement. On Yom Kippur we are required to fast and we are occupied the entire day praying and beseeching HaShem to grant us atonement for our sins. One must wonder, however, how it is possible that one can sin the entire year and then in one day have all of his sins wiped away. It is brought in Halacha that Yom Kippur only atones for one who performs Teshuvah, repentance. Yet, we see that Yom Kippur is powerful enough to stir one to great spiritual heights and thus effect repentance. How does this surreal atonement occur? In order to understand the depth of Yom Kippur and its accompanying atonement, it would be worth examining a well-known statement from the Arizal, who stated that Yom Kippur is Yom Kippurim, i.e. Yom Kippur is only a semblance of Purim, the most festive holiday of the year. It is said that the Vilna Gaon explains this enigmatic idea to mean that Yom Kippur and Purim are really two sides of the same coin. Prior to Purim, we are required to fast on Taanis Esther, and then on Purim we are required to eat, drink and be merry, whereas regarding Yom Kippur, we are obligated to eat and drink on the eve of Yom Kippur and on Yom Kippur itself we are instructed to refrain from eating and drinking. Perhaps we can suggest another interpretation to the mystical words of the Holy Arizal. The Gemara (Megillah 7b) states that on Purim, one is required to become intoxicated to the point where he cannot distinguish between cursed is Haman and blessed is Mordechai. Thus, on Purim, one is essentially required to reach the point where he has for all practical purposes abandoned the physical world. When one becomes intoxicated in an appropriate manner, he is allowing himself to transcend all logical definitions and he subsequently enters into a world that is completely spiritual. Once in this state, there is no distinction between cursed is Haman and blessed is Mordechai. In a similar vein, when one refrains from eating and drinking on Yom Kippur, he becomes like an angel, and he transcends the boundaries of this world. In this world, it is seemingly impossible to attain the level of atonement that one is granted on Yom Kippur. Hashem in His great mercy, however, provided us with one day a year where through abstaining from the physical, we can have our sins removed as if they never existed. This explanation can allow us to understand various episodes in the Gemara where it was said regarding a penitent, yesh koneh olamo bishaa achas, there are those who earn their eternal reward in one moment. One who transcends his physical limitations is capable of gaining complete atonement. In this light we can better understand why the Gemara (Brachos 57b) states that Shabbos is a semblance of the World to Come. Shabbos, which is derived from the word shav, return, is the ideal day of the week for repentance. This is because HaShem instructed us to refrain from performing primary acts of physical labor on Shabbos, and in this manner we are able to transcend the physical world and earn complete atonement. It is for this reason that Yom Kippur is referred to in the Torah (Vayikra 23:32) as Shabbos shabbason, a day of complete rest, as the commonality between Shabbos and Yom Kippur is that both days are vehicles to transcend the physical world and completely return to HaShem. May this Yom Kippur, which occurs on Shabbos, allow all of us to attain a lofty level of spirituality, when HaShem Himself will wash away our sins, and then we will merit hearing the blast of the shofar that will herald the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech Tov umeitiv, King Who is good and beneficent. This declaration is perhaps the most fundamental belief in Judaism. Although we witness events on a daily basis that seem to contradict the concept of HaShem being good, we must firmly believe that HaShem is good, and for this reason, He created the world in which we live in order to benefit us. Rabbi Yisroel Salanter is known to have said that Yom Kippur is a very good day for the Jewish People. The fact that HaShem grants us atonement for all of ours sins, despite the fact that our actions indicate a rebellion against Him, should instill in us the belief that everything HaShem does is for our good.

Shabbos in Tefillah

Borei kol haneshamos, Creator of all souls. This declaration appears to be elementary. Is it not obvious that HaShem created all souls? Even one who denies the existence of HaShem, if confronted with the question of who created the souls, would be forced to admit that only HaShem, or a being that is not physical, could create a soul. Perhaps the idea of this declaration is that similar to the creation of the world, which HaShem constantly renews, HaShem is constantly recreating all the souls. This idea is evidenced in the verse that states (Eicha 3:23) chadashim labikarim rabbah emunasecha, they are new every morning, great is Your faithfulness. The Medrash (Eicha Rabbah 3:8) interprets this verse to be referring to our souls, which HaShem renews on a daily basis.

Shabbos Story

When my dear father, may he live and be well, showed me his new “shofar shoes,” I was reminded of how uniquely Jews steeped in Jewish tradition look at the world. It was just about three years ago, several hours before the arrival of Yom Kippur. My family and I had the wonderful privilege of spending the High Holidays in Baltimore with my father and his wife (my wonderful “second mother,” as I refer to her; I lost my own beloved mother a decade ago). Father is the rabbi of a small congregation and serves as the recording secretary, of Baltimore's widely respected Orthodox rabbinic court. Before he showed me the shoes, he recounted how his old cloth “Yom Kippur shoes”-leather footwear is forbidden on the Jewish Day of Atonement-had grown uncomfortable. These new “shofar shoes,” however, he explained, were much better. He is someone, without question, who can appreciate a good shoe. As a child in a Polish shtetl, the only shoes he ever had were those first worn and outgrown by older siblings. To this day he attributes his size 6EEE feet to the confining, ill-fitting footwear of his youth. And during the years of World War II, when he and his yeshiva-colleagues found themselves unwilling guests of Josef Stalin in a Siberian labor camp, the frigid temperatures made foot-covering a matter not of comfort but of life or death. He recalls how he and his friends would wrap long pieces of cloth in layers around their feet for insulation. When he says the morning blessing “Who has provided me all my needs,” which Jewish tradition teaches refers to shoes, he surely relates to it better than most of us. My father richly appreciates so many other things too. He takes powerful pride in his children and grandchildren. None of them is particularly “successful” in the world’s gauge of the word, in the acquisition of wealth or property. No millionaires among his progeny to date. But they are all, to a person, observant Jews, immersed in the life, texts and traditions of the Jewish religious heritage. And my father knows that the great-grandchildren with which he has been blessed-and, with God’s help, those yet to come-will grow up in dedicatedly Jewish homes. That, he insists-not what the world thinks-is true success, Jewish success. So many things, I pondered, are so different when regarded through deeply Jewish eyes. Even what a New Year’s day means. To the wider world, January 1st is a day of partying and revelry, an opportunity to get drunk and have a good time. Rosh Hashanah, by contrast, is a time of judgment-a time of happiness, to be sure, but of trepidation as well, of regret, of apologies, of repentance. My father blows the shofar at his shul on Rosh Hashanah. The blasts of the ram’s horn call all who hear them, in Maimonides’ words, to “awaken, sleepers, from your slumber,” to reject the “silly distractions of the temporal world” we occupy; to focus on what alone is real: serving our Creator and being good to one another. To see the world, in other words, through Jewish eyes. No wonder my father was so happy to discover that the comfortable Yom Kippur shoes he had found were “shofar shoes.” I did not understand at first what a “shofar shoe” was, though, and told him. He smiled and responded patiently, “Why, each one has a shofar on it.” When I expressed skepticism, he went to his bedroom and emerged triumphantly with the footwear. And when he held them up for me to see, his Jewish eyes taught mine a lesson. I do not think I will ever look at the Nike “swoosh” quite the same way again. (by Rabbi Avi Shafran, reprinted with permission from www.aish.com, the leading Jewish content website)

Shabbos in Navi

Yehoshua Chapter 3

In this chapter, Yehoshua instructs the Jewish People regarding the crossing of the Yarden, the Jordan River. Regarding the instruction to follow the aron, the Holy Ark, it is said (Yehoshua 3:4) ach rachok yihyeh beineichm uveinav kialpaim amah bamidah, but there shall be a distance between your selves and it-a measure of two thousand cubits. The Medrash (Tanchumah Bamidbar 9) explains this verse to mean that Yehoshua was informing the Jewish People that they would be surrounding the city of Yericho on Shabbos, and for this reason they should not distance themselves from the aron more than two-thousand amos, the measure of techum Shabbos (the distance of two-thousand amos from a person’s Shabbos residence which he is permitted to travel on Shabbos) so they could come and pray before the aron on Shabbos. It is noteworthy that although the Jewish People were now being instructed regarding a battle against the citizens of the land of Canaan, and as will learn later, this battle would actually commence on Shabbos, it was important to make them aware that they should come to pray before the aron on Shabbos. Shabbos and prayer are part of a Jew’s arsenal, and one should always do his utmost to observe the Shabbos and to pray to HaShem in a time of need.

Shabbos in the Daf

Kesubos 21b

The Gemara discusses the concept of a witness serving as a judge. It is noteworthy that in the Yom Kippur Mussaf prayers we declare that HaShem is the One Who judges, proves, knows and bears witness. The Rema MiPano writes (Asarah Maamaros Maamar Chikur HaDin 1:12; see also Yaaros Devash 1:14) that the concept that HaShem is both witness and judge only applies to actions between man and his fellow man, whereas in regard to one who sins to Hashem alone, HaShem disqualifies Himself from acting as judge and bearing witness. The reason for this is because HaShem is the plaintiff and furthermore, the Jewish People are HaShem’s children. Thus, Hashem disqualifies Himself from being both judge and bearing witness. Perhaps we can extend this idea to Yom Kippur, where we know that at the Ne’ilah prayer, we beseech HaShem that He grants us the opportunity to withdraw our hands from oppression, i.e. from thievery and other sins that we have committed against our fellow man. It is specifically regarding these sins that HaShem serves as both witness and judge.

Shabbos in Halacha

One can immerse in a bowl or cup of hot water that is a kli sheini a baby’s bottle that contains pasteurized liquid, i.e.. milk. One can also pour hot water from a kettle which is a kli rishon onto the bottle. Nonetheless, one is forbidden from immersing the bottle in a kli rishon. A bottle that contains a non-pasteurized liquid can only be immersed in a kli shelishi but cannot be immersed in a kli sheini.

Shabbos in Numbers and Words

It is noteworthy that the word Kippur in mispar katan, digit sum, equals 18 and 1+8=9. The word Shabbos is mispar katan also equals 9. 9+9=18. The Torah refers to Yom Kippur as Shabbos Shabbason, a complete day of rest. Thus, Yom Kippur is deemed to be a double Shabbos.

Shabbos: Ta’am HaChaim Yom Kippur 5768

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Have a wonderful and delightful Shabbos, a meaningful fast and a Gemar Chasima Tova

Prepared by Rabbi Binyomin Adler.

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Shabbos: Ta’am HaChaim Haazinu-Rosh HaShanah 5768

I wish all my readers and their families a K'siva V'chasima Tova and a Gut Gebentched Yohr.

Rabbi Adler

Shabbos: Ta’am HaChaim Haazinu-Rosh HaShanah 5768

Shabbos in the Parashah

This week is Rosh HaShanah, the Jewish New Year. One of the main focuses of Rosh HaShanah is the blowing of the Shofar, the horn of the ram. What is the definition of the word shofar? It is said (Shemos 1:15) vayomer melech Mitzrayim lamiyaldos haivrios asher sheim haachas Shifra visheim hasheinis puah, the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifra and the name of the second was Puah. The Baal HaTurim (Ibid) writes as follows: the word Shifra appears in scripture in two forms. One appearance is here in Shemos, and the other appearance of the word is in the Book of Iyov (26:13) where it is said birucho shamayim shifrah, by His breath the heavens were spread. There are times when a child is born dead and the midwife takes a cylinder made of reed, places the cylinder inside the stomach and blows into the child. This blowing process resuscitates the child, allowing him to live. Thus, we see that the definition of the word shofar is a cylinder (see Ran and Rashba Rosh HaShanah 26b), which has the capabilities to allow one to breathe. The Zohar states that maan dinafach midilei nafach, one who breathes from Him, i.e. the source of our breathing is from HaShem. Similarly, when we blow shofar, we are demonstrating that our source of life is HaShem. Let us examine a few verses in Megillas Esther and we will see how this idea reflects the blowing of the shofar on Rosh HaShanah and our relationship with HaShem. It is said (Esther 6:1-8) balaylah hahu nadedah shenas hamelech vayomer lihavi es sefer hazichronos divrei hayamim vayihyu nikraim lifnei hamelech vayimatzei chasuv asher higid Mordechai al Bigsana vaSeresh shenei sarisei hamelech mishomrei hasaf asher bikshu lishloach yad bamelech Achashveirosh vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh vayomru naarei hamelech mishorsav lo naasah imo davar vayomer hamelech mi vechatzer veHaman ba lachaztar bais hamelech hachitzonah leimor lamelech lislos es Mordechai al haeitz asher heichin lo vayomru naarei hamelech eilav hinei Haman omeid bechatzer vayomer hamelech yavo vayavo Haman vayomer lo hamelech mah laasos baish asher hamelech chafetz bikaro vayomer Haman bilibo limi yachpotz hamelech laasos yikar yoseir mimeni vayomer Haman el hamelech ish asher hamelech chafetz bikaro yaviu levush malchus asher lavash bo hamelech visus asher rachav alav hamelech vaasher nitan keser malchus birosho vinason halevush vihasus al yad ish misarei hamelech hapartimim vihilbishu es haish asher hamelech chafetz bikaro, that night the king’s sleep was disturbed so he commanded to bring the book of records, the chronicles, and that they be read before the king. And it was found written [there] that Mordechai had denounced Bigsana and Seresh, two of the king’s chamberlains of the guardians of the threshold, who had sought to send [their] hand against King Achashveirosh. The king said, “what honor or majesty has been done for Mordechai for this?” The king’s attendants, his ministrants, said, “Nothing has been done for him.” The king said, “Who is in the courtyard? (Now Haman was [just] coming into the outer courtyard of the royal palace to speak to the king about hanging Mordechai on the gallows that he had prepared for him.) So the king’s attendants said to him, “Behold! Haman stands in the courtyard.” And the king said, “Let him enter.” Haman entered and the king said to him, “What should be done for the man whom the king desires to honor?” Now Haman said in his heart, “Whom would the king especially want to honor more than me?” So Haman said to the king, “For the man whom the king desires to honor, have them bring royal attire that the king has worn and a horse upon which the king has ridden, one with a royal crown placed on his head. Then let the attire and the horse be given over into the hand of one of the king’s most noble officials, and let them dress the man whom the king de sires to honor, and have him ride on the horse through the city square, and let them proclaim before him, ‘This is what shall be done for the man whom the king desires to honor.’ ” These verses can be interpreted homiletically to be referring to Rosh hashanah. On Rosh HaShanah, the Books of Life and Deah are opened before HaShem, and HaShem judges man based on his merits. The king, i.e. HaShem , wonders, who has given Mordechai, i.e. the righteous, one, [and HaShem is also referred to as tzadiko shel olam, the Righteous One of the world] honor. The response is that no honor has been accorded to HaShem, so HaShem decides that Haman, i.e. the Satan or forces of evil, should be granted power. [It is noteworthy that this idea is paralleled in the beginning of the Book of Iyov (1:6), where it is said vayehi hayom vayavou bnei haElohim lihisyatzeiv al HaShem vayavo gam hasatan bisocham, it happened one day: The angels came to stand before HaShem, and the Satan, too, came among them. The Commentators and the Zohar state that the words vayehi hayom, it happened one day, refers to Rosh HaShanah. Thus, we see that the Satan also argues his case on Rosh HaShanah.] The king then asks Haman what shall be done for the man whom the king desires to honor. Haman, i.e. the Evil Inclination thinks to himself: “I am like HaShem. Whereas the Jewish People are sleeping and not performing the mitzvos (See Gemara Megillah 13b) you HaShem, never sleep nor slumber. I too am constantly engaged in causing people to sin, and I do not sleep or slumber. Thus, you the king should reward me by allowing me to don Your attire, as it is said (Tehillim 93:1) HaShem malach geius laveish, HaShem has reigned, He has donned grandeur. Furthermore, in the Shiras HaYam, the Song of the Sea, it is said (Shemos 15:1) ashira laHashem ki gaoh gaah sus virochvo ramah vayam, I shall sing to HaShem for He is exalted above the arrogant, having hurled horse with its rider into the sea.” Additionally, the one whom the king desires to honor should have the king’s crown placed on his head. The Medrash tells us that when Haman made this declaration, Achashveirosh became angry, and Haman withdrew this suggestion. Rav Dessler writes that the arrogant person seeks to depose HaShem from His Throne of Glory and seat himself upon it. Thus, the king i.e. HaShem, allows the Satan to boast of how powerful he is, but HaShem does not like the Evil Inclination. In fact, the opposite is true. The Gemara (Sukkah 52a) states that HaShem Himself refers to the Evil Inclination as evil. The word for evil in Hebrew is ra. The same word, with different vowels, is reah, which means friend. It is said regarding the Jewish People (Bamidbar 23:21) HaShem Elokav imo usruas melech bo, HaShem his G-d is with him, and the friendship of the king is with him. The Torah describes the blowing of the shofar as a teruah. When we blow the shofar, we are demonstrating the friendship, so to speak, between HaShem and the Jewish People. No matter how much we may have sinned, we are still called Yisroel, children of HaShem, and our friendship is maintained. Thus, the blowing of the shofar symbolizes our close relationship with HaShem. It is for this reason that the Gemara (Rosh HaShanah 16a ) states that HaShem instructs the Jewish People that on Rosh HaShanah we should recite verses of kingship, so that we should proclaim HaShem as our king. This proclamation is accomplished through the shofar, because it is specifically the shofar that reflects the close relationship that we have with HaShem. One who breathes, breathes from Him. The Gemara states that outside of the Bais HaMikdash, when Rosh HaShanah occurs on Shabbos, the shofar is not blown. Perhaps the reason for this unique ruling is because on Shabbos there is no need to proclaim HaShem as king. The holiness of Shabbos itself reflects HaShem’s kingship, and we are merely required to rejoice in HaShem’s kingship. Hashem should allow us to merit the day of which it is said (Ovadiah 1:21) vialu moshiim bihar Tziyon lishpot es har Esav vihaysah laHashem hamelucha, and saviors will ascend Mount Zion to judge the Mountain of Esav, and the kingdom will be HaShem’s.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech Chei HaOlamim, King Who gives life to the universe. The Sar Shalom from Belz writes that the word Elul (67) is equal in gematria to the word chayim, life (68). The essential theme of the month of Elul and the High Holidays is that we plead with HaShem for life. We request sustenance, as one who is poor is not considered to be alive. We also request good health, as one who is not well is not deemed to be alive. We can add that all our requests from HaShem are connected to life. Everything that we request from HaShem in the world of materialism should be with one intention in mind, and that is that we can live before HaShem and perform His will. The Gemara (Sukkah 52a) teaches us that in the future, Hashem will ask Moshiach Ben Dovid to make any request of Him. When Moshiach Ben Dovid will witness the death of Moshiach Ben Yosef, he will request from HaShem that HaShem give him life. When we repent from our sins, HaShem bestows us with life, and the ultimate redemption, as evidenced from Moshiach ben Dovids’s request, is life. This Rosh HaShanah, HaShem should grant us all life, which should be a long life, a life of peace, a life of goodness, a life of blessing, a life of sustenance, a life of physical health, a life which there is fear of heaven and fear of sin, a life in which there is no shame nor humiliation, a life of wealth and honor, a life in which we will have love of Torah and fear of heaven, a life in which HaShem fulfills our heartfelt requests for the good. Amen, Selah.

Shabbos in Tefillah

Adon haniflaaos, Master of wonders. The word nifla, besides meaning wonders, can also man concealed. Thus, we declare that HaShem is the Master of wonders, i.e. the miracles that are public knowledge, and the miracles that HaShem performs that are hidden from the eye.

Shabbos Story

Rav Sholom Schechter, an elderly rabbi, was on a flight to Eretz Yisrael with a stopover in Athens where he would board a connecting flight. It was two days before Rosh Hashanah, and his past few days in New York had been exhausting. Fund-raising, selling sefarim, packing, and preparing for his trip home had all taken their toll on his seventy-year-old body. Exhausted, he fell into a deep sleep as the plane traversed the Atlantic. He had asked someone to wake him when the plane landed in Athens, but evidently his request was forgotten. Seemingly, it did not strike anyone as unusual that the rabbi with the long beard remained asleep even as the plane landed in Athens and people disembarked. He remained asleep throughout the stopover and awoke only as the plane roared down the runway, taking off to its next destination. The captain greeted everyone and detailed the flight plan. Their next stop was Lebanon! Rabbi Schechter blinked his eyes a few times in disbelief. Lebanon? What happened to Athens? He realized he had slept through Athens, and unlike a bus, he could not just get off. His baggage was probably on its way to Eretz Yisrael, but he most certainly was not. This obviously Jewish man would be in danger in Lebanon. He discussed his predicament with the flight attendant, who discussed it with the captain. They suggested that he stay aboard the plane in Lebanon, and disembark at their next destination-India! Rabbi Schechter knew that there were Jewish communities in Bombay and Calcutta, but en-route the captain informed the passengers that due to civil disturbances in India, only those people holding Indian passports would be permitted to disembark. Rosh Hashanah was only a day off. Checking plane flights and schedules, Rabbi Schechter realized that he had no chance of getting back to Eretz Yisrael on time for Yom Tov. He could not help but wonder where in the world this incredible journey might take him. He would have to get off at the next stop after India, wherever it may be. He soon found out-Bangkok, Thailand. By the time the plane taxied to a stop at Don Muang airport and Rabbi Schechter was cleared through customs, it was only a few hours before Rosh Hashanah. After some desperate inquiries, he was told that there was indeed a synagogue in the center of town. He made his way there, hoping that someone would be kind enough to invite him home. The people turned out to be more than kind. He had no trouble conversing with the congregants, for most of the men who attended the synagogue spoke English. He was invited by the president of the synagogue, Mr. Atlas, to be a guest in his home, and it was there that Rabbi Schechter stayed for the next few days. At the Atlas’ table, Rabbi Schechter ate only some cake, fruit, and vegetables that his daughter had packed for his trip, and matzah, which his host provided. He was introduced to Mr. Atlas’ children, two of whom were brilliant young scholars studying at Oxford University in England. When he came to the synagogue the next morning, a surprise was waiting for him: Not only was there no mechitzah (barrier) separating the men from the women, but the congregants were all sitting together. Rabbi Schechter decided to pray alone in a side room, where he could still hear the prayers of the congregation. After Shacharis, he asked the rabbi if he could address the congregation. “My dear Jewish brothers and sisters,” he began, “I am grateful to HaShem Who has granted me the privilege of being with you this Rosh Hashanah. Many of you probably know that my original intention was to be in Eretz Yisrael with my family, but G-d in His wisdom decided that I be here with you in Bangkok. I deeply appreciate your hospitality and friendliness, and I feel I owe you an explanation of why I did not pray together with you this morning. “Every Jewish synagogue is a micro-model of the Bais HaMikdash, the Holy Temple that stood in Jerusalem. Its sanctity is to some degree comparable to the sanctity of that most holy site. In order to ensure that there be no frivolity or diversion of attention from the sanctity of the Temple, the Rabbis decreed that men and women should not mingle there. Similarly, a synagogue in which men and women sit together loses some of its sanctity. With all due respect, this is why I did not join you.” Rabbi Schechter’s words were eloquent and moving, yet respectful. He did not talk down to them nor criticize them. Afterwards, he encouraged them to create Torah-study groups so that they could become more knowledgeable about the traditions and customs of their forefathers. When he finished speaking, an unbelievable thing happened: A Dr. Frankel, one of the members, walked up to the front and began speaking spontaneously. “I am sure many of you feel, as I do, that it is an honor to have such a distinguished guest in our presence. In deference to Rabbi Schechter, may I suggest that we separate before we continue with the Torah reading and shofar blowing, so that he can pray with us.” In an instant, two hundred people were on the move. The men stationed themselves on the right side of the synagogue, and the women went to the left. And so they remained for the entire holiday. The next morning, Rabbi Schechter was asked to speak again. The Atlas boys were present. The older of the two, Morris, possessed an inquisitive mind, and was taken with Rabbi Schechter’s speech. They had subsequent discussions, and a strong bond grew between the two. Morris had never been to a yeshivah, and had little idea what Judaism was about. Yet here was an Orthodox man who touched his heart. By the time Rosh Hashanah was over, Morris had made a decision. He was going to interrupt his studies at Oxford and transfer to Ohr Samaeyach (a yeshivah with a program for men with minimal Torah background) in Jerusalem. After much negotiation, Mr. Atlas agreed that his son could try it for one semester. The young scholar went off to Israel, and the one semester ended up lasting for three fruitful years. During those years he became a true ben-Torah, and was the catalyst for his younger brother to come to study in Ohr Samaeyach as well. Today, the Atlas brothers are Orthodox Jews living in London, strongly committed to Torah and mitzvos, and deeply indebted to the rabbi who slept through his stopover in Athens. Back in Bangkok, the classes which Rabbi Schechter organized also bore fruit; some women are now observing laws that pertain to women for the first time in their lives.

Shabbos in Navi

Yehoshua Chapter 2

In this chapter, Yehoshua sends two spies, Calev and Pinchas, to asses the strength of the inhabitants in the Land of Canaan. The spies arrive in Yericho at the house of Rachav, and they are immediately discovered by the residents of Yericho. Rachav hides the spies and they promise her that when the Jewish People will conquer the land, they will save her and her family. In this chapter Rachav informs the Jewish spies that the inhabitants of the land had heard of the wondrous miracle that HaShem had performed for the Jewish People, and their hearts melted in fear. The Shem MiShmuel writes that Rachav was Lilis, the great demon, and when Rachav acknowledged that all the inhabitants of Canaan were in fear of the Jewish People, this demonstrated that the great demon was vanquished. Similarly, on Shabbos, those who pray Nusach Sefard recite in the prayer of Kegavna that when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side [any trace of evil], all harsh judgments are removed from her. Shabbos is a declaration that all the forces of evil have been subdued, and we, the Jewish People, can now enter into the holiness of Shabbos and bask in HaShem’s Presence.

Shabbos in the Daf

Kesubos 14

The Gemara discusses various cases of women who can marry Kohanim. The Gemara states that the Kohanim will listen if they are told that a woman is forbidden to them, but they will not listen if they are told that a woman is permitted to them. In a similar vein, the Jewish People are so holy that it is easier for us to listen when told that a certain action is prohibited on Shabbos than if we are told that a certain action is permitted on Shabbos. This is because the Mishnah in Demai teaches us that even an am haaretz, one who is not so scrupulous in taking tithes, will not lie on Shabbos. Shabbos is so holy that a Jew will do his utmost to ensure that the Shabbos is not violated.

Shabbos in Halacha

In summary, if soup was transferred from a pot to a bowl by means of a ladle, in some respects the soup is deemed to be a kli sheini, whereas in other respects the soup is deemed to be a kli shelishi. One should not add uncooked spices to that bowl, but one can add baked items to the bowl. If the lade was left in the pot for an extended period of time or if the ladle was immersed many times, the bowl is definitely deemed to be a kli sheini, and one should not even add baked foods until the bowl has cooled.

Shabbos in Numbers and Words

It is said (Breishis 2:3) Vayivarech Elokim es yom hashevii vayikadeish oso, Hashem blessed the seventh day and sanctified it. The Zohar states that the six days of the week derive their blessing from Shabbos. It is noteworthy that the word vayevareich alludes to this idea. The letters vav and yud in mispar katan, digit sum, equal seven, which alludes to Shabbos, the seventh day of the week. The letters bais, reish, and chof in mispar katan equal six, which alludes to the six days of the week. Thus, the seventh day of the week is the source of the blessing that is found in the six days of the week.

Shabbos: Ta’am HaChaim Haazinu-Rosh HaShanah 5768

is sponsored by Ephraim and Devora Rich in loving memory of Ephraim’s grandmother

Peryl Cohen, Peryl bas Shmuel, niftarah 2 Tishrei

Have a wonderful and delightful Shabbos and a K’siva V’achasima Tova

Prepared by Rabbi Binyomin Adler.

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Shabbos: Ta'am HaChaim Nitzavim-Vayeilech5767

Shabbos: Ta’am HaChaim Nitzavim-Vayeilech 5767

Shabbos in the Parashah

In this week’s parashah, Nitzavim, the Ramban writes that the Torah instructs us regarding the mitzvah of Teshuvah, repentance. The simple meaning of repentance is that one should stop sinning, regret having sinned, and accept upon himself not to return to the sin. The commentators write that the word Shabbos is derived from the words shav, return. How does Shabbos reflect repentance? The Sfas Emes writes that the idea of Shabbos is that one rests, i.e. he returns to his source. Essentially, on Shabbos all of creation returns to its source. This is a profound idea. When one repents, he is not merely abandoning his sins. He is returning to his original state of being. To put this in modern terms, there are two types of products that one can purchase. One can purchase an item brand new, i.e. never used, or he can purchase a remanufactured product. The remanufactured product may serve his purpose, but most people would choose to purchase the new product. Why is this so? Apparently, new is better and one feels that there is more of a guarantee that the product will not malfunction. In the same vein, we appear to function without having repented from our sins, but in truth, we are not ourselves. The Kabbalists write that when one sins, and especially when one becomes angry, his soul leaves him. We do not view the person who has sinned as dead. Yet, it is said (Yechezkel 18:32) ki lo echpotz bimos hameis neum HaShem Elokim vihashivu vichyu, for I do not desire the death of one who should die-the word of the Lord HaShem/Elokim. Turn [yourselves] back and live! The commentators interpret this verse to mean that one who has not yet repented is deemed to be dead. Can one imagine believing that he is alive when for all practical purposes he is dead? Strange as this may sound, when one has not repented, he is not really counted amongst the living. When one repents, however, he has returned to the source of life. On Shabbos, despite the travails and challenges of the weekday, which at times may leave one feeling spiritually dead, one is resurrected and is a new person. For this reason one is required to change his Modus operandi on Shabbos. On Shabbos one is required to speak differently, walk differently, and even study Torah that he has not studied during the week. One who truly feels that he has been resurrected will certainly conduct himself differently. Thus, it is not surprising that the Medrash (Vayikra Rabbah 29:12) states that on Rosh Hashanah, one becomes like a new person. When one repents, it is as if he has gone back in time to the beginning of creation, when the world had not yet been sullied by the sins of mankind. This is the last Shabbos of the year and it is well known in Judaism that the end of a time period can always atone for everything that has occurred prior. Now that we view Shabbos as the paradigm of repentance, we can appreciate the opportunity that we all have in making this last Shabbos of the year the atonement for everything that we have done throughout the year. The reason for this is because Shabbos and Rosh Hashanah both reflect a fresh start, when one is resurrected from the dead, i.e. by repenting from his sins. HaShem should grant all of the Jewish People the opportunity to repent from our sins, and in the merit of repentance and Shabbos observance, we should merit the fulfillment of the verse (Yeshaya 1:27) Tziyon bimishpat tipadeh vishaveha bitzedakah, Zion will be redeemed through justice, and those who return to her through righteousness, with the arrival of Moshiach Tzidkeinu, speedily in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech zach, King Who is pure. It is said (Tehillim 24:3-4) mi yaaleh vihar HaShem umi yakum bimkom kadsho, niki chapaim uvar leivav asher lo nasa lashav nafshi vilo nishba limirmah, who may ascend the mountain of HaShem, and who may stand in the place of His sanctity? One with clean hands and pure heart; who has not sworn in vain by My soul, and has not sworn deceitfully. One who wishes to ascend to HaShem must be pure and clean. Similarly, we find by the commandment to light the Menorah that it is said (Bamidbar 8:1-2) vayidabeir HaShem el Moshe leimor, dabeir el aharon viamarta eilav behaloscha es haneiros el mul penei hamenorah yairu shivas haneiros, HaShem spoke to Moshe, saying, “speak to Aharon and say to him; when you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light. Rashi writes that Aharon was required to kindle the lights until the flame ascended by itself. Perhaps this statement alludes to the idea that one must purify himself to the point that his soul is capable of ascending by itself to HaShem. Hashem is pure, and in order for us to emulate Him and to ascend to Him, we must also be pure.

Shabbos in Tefillah

Keil hahodaos, G-d of thanksgivings. We have discussed previously the idea of thanksgiving and how we are to express our thanks to HaShem. Perhaps there is another interpretation to the idea of thanksgiving and it is reflected in this declaration. Hashem is the G-d of thanksgivings. It would not seem plausible to explain this to mean that HaShem thanks us for what we do. Rather, the idea is that the Medrash (Vayikra Rabbah 27:2) states that one should not engage in self-aggrandizement by stating, “look at what I have accomplished! I have donned tzitzis, I have placed a mezuzah on my house etc.” because HaShem will respond, “who gave the person the garment to place the tzitzis, and who gave the person the house so he can place the mezuzah.” Thus, HaShem is the G-d of thanksgivings, because even when a person seeks to praise HaShem through mitzvah performance, it was HaShem who gave the person the capability to perform the mitzvah. The word hodaah, normally defined as thanksgiving, can also mean confession. Thus, instead of boasting about the performance of a mitzvah, one should confess that it was HaShem Who gave the person the wherewithal to perform the mitzvah.

Shabbos Story

A non-observant Jew in the diamond business went to a show for dealers in Los Vegas, Nevada. The show was Thursday, Friday, and Saturday. At a convention of diamond dealers you can expect to find a lot of Shomrei Shabbos. This man noticed that on Friday afternoon, all the observant Jews packed up their stuff, left the convention hall, and went to a different hotel so they could observe Shabbos. So he approached one of the Shomrei Shabbos Jews and asked, “I do not understand you guys. You are here for three days, you pay a lot of money to be here, the convention is not even half over, and you are walking away from it?” The Shabbos-observant Jew responded, “Shabbos is Shabbos!” The non-observant Jew thought to himself, “If these guys are leaving the convention a day and a half early, after all the money they paid and all the money they could make, I must see for myself what these guys are into.” So he packed up his own stuff, went with them to the hotel, and spent his first heiligah [Holy] Shabbos in Las Vegas, Nevada. And he did so, only to remain a shomer Shabbos yid ad hayom hazeh [Sabbath observant Jew “until this very day”].

Shabbos in Navi

Yehoshua Chapter 1

I am introducing this year a new feature in Shabbos: Ta’am HaChaim, called Shabbos in Navi. I will be presenting every week a short synopsis of a chapter in Navi, the Prophets, with a connection to Shabbos.

In this chapter, upon the passing of Moshe, Hashem instructs Yehoshua regarding the Jewish People crossing the Yarden, the Jordan River. Hashem instructs Yehoshua to be strong and that anyone who will rebel against Yeshaya will be put to death. There are two ideas that are expressed in this chapter. One idea is the concept of a Torah scholar passing away and another Torah scholar taking his place. Moshe has passed on and now Yehoshua assumes the mantle of leadership. The Zohar states that a Torah scholar is akin to Shabbos. When one righteous person passes on, another one is born or assumes the mantle of leadership. The Medrash (Bereishis Rabbah 58:2) refers to this as the setting and rising of the sun. Similarly, the Medrash (Bereishis Rabbah 60:16) tells us that when Sara kindled the Shabbos lights, they remained lit from one Shabbos to the next. When Sara passed on, this miracle ceased. When Yitzchak married Rivka, however, the miracle resumed. Another idea that is expressed here is the commandment to fear the leader. In a similar vein, the Tikkunei Zohar states that the word Bereishis forms the words yarei Shabbos, fear of Shabbos. On Shabbos, we rejoice in the kingship of HaShem, but there is also an element of fear of Shabbos. We should merit to respect and fear Torah scholars and we should merit respecting and fearing the Shabbos.

Shabbos in the Daf

Kesubos 7b

The Gemara states that the blessing of the bridegrooms is recited amongst ten males for the seven days of celebration. Rav Yehudah qualified this statement to be referring to a situation where there is a panim chadashos, a new face, i.e. a person who had not been in attendance at any of the prior festivities. Tosfos notes that Shabbos is deemed to be a panim chadashos, as the Medrash states: Mizmor shir leyom HaShabbos, a psalm, a song for Shabbos (Tehillim 92:1) HaShem said, “a panim chadashos has arrived, so let us sing praise.” Shabbos is deemed to be a new entity, and as explained above, it is for this reason that Shabbos reflects Teshuvah, repentance, because when one repents, he is deemed to be a new creation.

Shabbos in Halacha

If a ladle is left in the pot for an extended period, or if it is immersed many times in succession, all the halachic authorities agree that the ladle is deemed to be a kli rishon. However, the bowl in this case is only deemed to be a kli sheini, and one cannot add baked or uncooked seasoning unless the soup is transferred to a kli shelishi or if the soup cools below yad soledes bo. It should be noted that the question concerning a ladle is not relevant to pre-cooked seasonings, i.e. salt, which all opinions agree that it can be added to a kli sheini.

Shabbos in Numbers and Words

We commence the Kabbalas Shabbos prayers with the words lechu neranenah laHashem nariah litzur yisheinu, Come! Let us sing to HaShem, let us call out to the Rock of our salvation. The words litzur yesha equal in gematria to the word HaShabbos.

Shabbos: Ta’am HaChaim Nitzavim-Vayeilech 5767

is sponsored lizchus Yaakov Ben Miriam Bracha, shefa bracha vihatzlacha

Have a wonderful and delightful Shabbos and a K’siva V’achasima Tova

Prepared by Rabbi Binyomin Adler.

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