Vayera: Sodom and Dor Deah

The Heilige Ishbitzer cites the Arizal who writes that the people of Sodom reincarnated into the Generation of the Wilderness. The generation of the Wilderness is known as the Dor Deah. Perhaps this is alluded to in the verse where it is said erdah na viereh hakitzakasah habaah eilay asu kalah viim lo edaah, I will descend and see: If they act in accordance with its outcry which has come to Me-then destruction! And if not, I will know. The word edaah can allude to the Dor Deah, the Generation of Knowledge.

Shabbos: Ta'am HaChaim Vayera 5767

Shabbos: Ta’am HaChaim Vayera 5768

Shabbos in the Parashah

In this weeks parashah it is said that subsequent to Avraham circumcising himself, HaShem appeared to Avraham. What was the reason for this unexpected visit from HaShem? Rashi, quoting the Gemara (Bava Metzia 86b) writes that it was the third day from when Avraham had been circumcised and HaShem was visiting Avraham to inquire of his welfare. Yet, we do not find that HaShem said anything to Avraham. The Ramban therefore posits that HaShem appeared to Avraham as a sign of endearment, which demonstrated that HaShem was pleased with Avraham for having circumcised himself. This, the Ramban writes, is what the Gemara means when it states that HaShem appeared to Avraham to visit the sick. HaShem did not see a need to converse with Avraham. Rather, HaShem visited Avraham as a sign of honor. Similarly, the Ramban writes that when Yaakov was returning from Lavan and was en route to Eretz Yisroel, he encountered angels, who were sent by HaShem as a sign that HaShem was pleased with Yaakov’s actions. It is noteworthy that the Gemara (Shabbos 119b) states that on Friday night when we leave shul and walk to our homes, we are escorted by two angels. What is the purpose of these angels escorting us? In a simple sense, the angels escort us home as a sign of protection and to bless our homes when they see that everything is prepared in honor of Shabbos. On a deeper level, however, HaShem sends us angels on Friday night as a sign that HaShem is pleased with the actions that we have performed during the week. Thus, the angels represent a sign that HaShem is rewarding us for our virtuous behavior. This idea sheds light on the debate whether one should recite Shalom Aleichem on Friday night or not. Some opinions maintain that one should not make requests on Shabbos, and there are also opinions that maintain that one should not request that angels bless him, as we must direct all our prayers and supplications directly to HaShem. In light of the above-mentioned explanation, however, we can suggest that since the angels are present as a sign of the honor that HaShem is bestowing upon us, there is no need to even make mention of them. They are HaShem’s emissaries but they do not arrive to perform any function. The accepted custom is that we recite Shalom Aleichem and most people request that the angels bless them, but we should still bear in mind that with the arrival of Shabbos, HaShem wishes to demonstrate His affection for His Chosen People, and He honors us by sending us His emissaries. HaShem should allow us to merit being worthy of His Presence in our midst on the Holy Shabbos.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech nisgav, King Who is exalted. What do we mean when we describe HaShem as nisgav? It is said (Tehillim 91:14) ki vi chashak vaafalteihu asagveihu ki yada shemi, for he has yearned for Me, and I will deliver Him; I will elevate Him because He knows My Name. The Shelah (Introduction) writes that this verse is said regarding those who are familiar with the secrets of the Torah. It would thus follow that when we refer to HaShem as nisgav, we are declaring that we cannot even begin to comprehend the greatness of HaShem.

Shabbos in Tefillah

Baruch HaShem hamevorach liolam vaed, blessed is HaShem, the blessed One, for all eternity. The word vaed, translated as eternity, can also be read as vaeid, which is a witness. When we acknowledge HaShem as the Source of all blessings, we are essentially witnesses to the fact that HaShem is eternal. This is similar to the statement in the Gemara (Shabbos 119b) that states that one who prays on Friday night and recites the passage of vayechulu is deemed to be a partner with HaShem in creation. When one declares that HaShem created the world, he is deemed to be a witness to creation.

Shabbos Story

This story was written by Reb Yom Tov Ehrlich, based on the writings of Rav Chaim Vital, the primary student of the great Kabbalist, the Arizal. Yosef, who had recently married, walked back from shul with his youngest brother, Dovid, to wish their mother a good Shabbos. In the house all was ready for Shabbos-the table was set and the candles glowed brightly. However, the empty seat at the head of the table upset the tranquility. Their father had died two years earlier and their mother had not found peace since then. The smile she tried to force as she wished her sons a Good Shabbos could not hide her tears. “Mommy, it is Shabbos, we are not supposed to be sad,” Yosef said gently. “But it was exactly two years ago today that your father died, how can I not cry?” she replied. “That explains this Shabbos but not last week and two weeks ago. Father is now in Gan Eden and your tears must be upsetting him. Your tears also show HaShem that you are not willing to accept His judgment. Mommy, please forgive me for speaking this way,” Yosef apologized. “You are right, I know that everyone wants me to be happy again-I will try my best,” she promised. Yosef left to go to his house and Dovid made the Kiddush on the wine. A calm serenity seemed to envelope the seudah and the entire house. As she went to sleep, the mother felt an internal peacefulness that she had not felt since her husband’s death. She began to think that she was not alone. Others have gone through it and made it and so could she. As she drifted off to sleep she dreamt that people were running and she began to run with them. They ran through a dark forest until, with a burst of light, the forest ended. The bright sun glimmered off a sparkling blue stream, running through a garden filled with beautiful flowers. Suddenly, a white-bearded Jew wearing a long white garment appeared and gently asked her if she would like to see her husband. With her heart pounding she followed him to a tree full of beautiful ripe fruit, overlooking a spacious clearing surrounded by a golden fence. There were colorfully dressed Jews sitting in rows learning Torah from a young man. The class finished and she saw the teacher approaching them. When she saw that it was her husband, she nearly fainted and leaned against the tree. When she regained her composure she cried out, “Why did you leave me at such a young age?” “Please understand that the world in which you live is a world of exile,” he explained serenely. “People are sent there to complete specific tasks or to rectify earlier transgressions. This is the true world. Before you ever knew me I was a Torah scholar and perfectly righteous. My only fault was I was unwilling to marry and bring children to the world because it would have disturbed my studies. When I left the world I began to ascend to ever higher levels but at a certain point I could not ascend any higher because I had never married and had never had children. I was sent back to the lower world to marry and have children. I married you and when our seventh child was born, I was called to return to Gan Eden. Great is your merit that I was your husband. When the right time will come, we will again live together in this world in delight.” “Why does our Yosef not prosper in his business affairs?” she continued to question. “I am sure you remember the litigation that Yosef had with another Jew,” her husband responded. “He was legally correct but was guilty of causing the other person great pain. He faced a harsh sentence but I prayed on his behalf that he be given only four hard years. In just one more year, that period will end and he will prosper.” “And what about our Dovid? Not a single shidduch has been offered and I have no money to make a wedding.” He smiled and explained: “Dovid’s wife was late in coming-she is now only thirteen years old. In five years they will move to your city, she will get engaged to Dovid and they will finance the entire wedding.” In a pained voice she asked, “And why was our three year old son killed by a drunk?” “Follow me,” her husband answered with a smile. They began to walk to a light-filled garden. Brilliant beams of multi-colored light shone from above while beautiful songbirds flew from tree to tree singing the praises of HaShem. Suddenly she saw leaping circles of fire positioning themselves near her in column-like formation followed by small angels who also settled near her. She felt her soul slipping away and her husband quickly placed a flower near her nose to revive her. A canopy made of sparkling stones appeared before her and under the canopy stood a small angelic form that she recognized as her son. “Why did you leave me when you were so young?” she asked. “Everything is done according to HaShem’s plan,” he answered. “I had been in the world once before and during one of the wild attacks against my town, gentiles had murdered my entire family. I, at the age of six months was the only survivor. A kindly gentile woman took me into her home and raised me until I was redeemed by Jews. They taught me Torah until I became a great scholar. When I left that world I was received here with great joy. I reached a point where I could not rise higher because I was nursed by a non-Jewish woman. It was decreed that I be born again to a Jewish mother and live those early years in purity. After three years there was no reason for me to remain in that lowly world so I was returned to here. You have a great merit that you helped me to reach this next level.” The child laughed softly and disappeared from view. Her husband continued: “You now see that there is an answer to all of your questions. HaShem does no evil.” He escorted her back to the tree where he had met her. “It is very good here but I cannot bear to see your suffering. You will do me a great favor by living happily. A shidduch has been proposed for you. Please accept it.” With that he vanished and the old man led her back through the forest. She awoke a different person, soon remarried and lived a life of contentment.

Shabbos in Navi

Yehoshua Chapter 8

In this chapter the Navi records how Yehoshua and the Jewish People captured the city of Ai, burned it to the ground and hung the king of Ai on a tree until nightfall. The capture of the city was accomplished through a clever ambush regarding which HaShem instructed Yehoshua. One must read the Navi inside to gain a complete understanding of what transpired but what is noteworthy is that after apparently having been defeated by the people of Ai, HaShem assured Yehoshua that now that they had meted out justice to Achan for taking from the spoils of Yericho, the Jewish People would be victorious. This idea finds its parallel in our lives as well. Throughout the week we may encounter challenges and obstacles that impede our service of HaShem. Yet, when Shabbos arrives, all harsh judgments are removed and we are granted entrance into HaShem’s palace. Let us capitalize on this opportunity to dine at the King’s table and then we will merit the day that will be completely Shabbos and a rest day for eternal life.

Shabbos in Agadah

The Gemara (Sanhedrin 58b) states that a gentile who observes Shabbos is liable the death penalty and similarly, a gentile who studies Torah is liable the death penalty (Ibid 59a). What is the association between these two rulings? Perhaps one idea is that the Gemara (Shabbos 86b) states that all opinions concur that HaShem gave the Torah to the Jewish People on Shabbos, and the Gemara (Avodah Zara 2b) also states that HaShem offered the gentiles the Torah and they refused to accept it. Given these two facts, it follows that a gentile cannot study Torah, as the gentiles rejected the Torah, and the gentiles cannot observe Shabbos, as the very Torah that they rejected was given to the Jewish People on Shabbos.

Shabbos in Halacha

One cannot add to a kli rishon liquid condiments that were cooked during processing, such as ketchup and mustard. One can use these liquid condiments, however, when the food is transferred to a kli sheini.

Shabbos in Numbers and Words

In the Shabbos prayers we often use the word ritzei, be favorable, to entreat HaShem. The word ritzei in mispar katan, digit sum, equals 16, and 1+6=7, which alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Vayera 5768

is sponsored by the Godfrey family in memory of their mother,

grandmother and great-grandmother Raitzel bas Yitzchak, Mrs. Regina Schey

niftarah 6 MarCheshvan 5738, October 18, 1977.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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Shabbos: Ta'am HaChaim Lech Lecho 5768

Shabbos: Ta’am HaChaim Lech Lecho 5768

Shabbos in the Parashah

In this weeks parashah the Torah records a dispute between Avraham and his nephew Lot. Avraham discovers that Lot is allowing his shepherds to graze the sheep in other people’s property. It is said (Breishis 13:8-9) vayomer Avram el Lot al na sehi mirivah baini uveinceho uvein roay uvein roecha ki anashim achim anachnu, halo chol haaretz lefeonecho hipared na maalay im hasemol vaiminah veim hayamin viasmeilah. So Avram said to Lot; “Please let there be no strife between me and you, and between my herdsmen and your herdsmen, for we are kinsmen. Is not all the land before you? Please separate from me; If you go left then I will go right, and if you go right then I will go left.” The commentators wonder what happened to Lot, who at the time that Avraham set out on his journey, was righteous. How could Lot have turned sour so suddenly? The standard answer to this puzzle is that Lot was blinded by the wealth that he gained in Egypt. Once a person becomes wealthy, his worldview changes, and Lot was no different. What is interesting is that Avraham chose to abandon Lot at this juncture. Although no one seeks strife, it is difficult to understand why Avraham did not attempt to reconcile his differences with Lot regarding the grazing of the sheep. The Torah merely states that immediately subsequent to the quarrel, Avraham requested from Lot that he depart from his midst. It would seem that Avraham felt that until now Lot was dependant on him, whereas now, with his newly acquired wealth, Lot would be able to fend for himself. This being the case, Avraham decided that he could no longer tolerate Lot’s presence. This idea is reflected in the words of the Ramban (Shemos 19:1), who writes that it is likely that HaShem only gave the Torah to the Jewish People and the Erev Rav (the rabble that left Egypt-see Rashi to Shemos 12:38) were separated from the Jewish People. This teaches us that when the righteous are on a mission, they must separate themselves from evil. Similarly, in the prayer of Kegavna that is recited Friday night by those who pray Nusach Sefard, it is said: when the Shabbos arrives, she unifies Herself in Oneness and divests herself of the Other Side (any trace of impurity); all harsh judgments are removed from her, and she remains alone with the Oneness of the holy light… All wrathful dominions and bearers of grievance flee together-and there is no power but she in all the worlds. Despite the fact that during the week we may encounter people and ideologies that bespeak evil, on the Holy Shabbos there is no place for evil. Given the fact that we have just emerged refreshed and purified from the Yomim Noraim, the Days of Awe, and the great joy of Sukkos and Simchas Torah, it is worth taking stock of how we honor the Shabbos. I once heard a Rav say that we are prohibited from bringing into the Sukkah utensils that will violate the sanctity of the Sukkah. Yet, are we as particular as to what we allow into our homes?! The same principle should apply with regard to the Holy Shabbos. We welcome the Shabbos by declaring that HaShem is our King and that Shabbos is the source of all blessing. In order to be true recipients of that blessing, it is incumbent upon us to ensure that we do not engage in mundane talk on Shabbos and that we are preoccupied with prayer, Torah study and offering songs and praises to HaShem. In this manner we will surely merit to honor and delight in the wonderful gift of Shabbos that HaShem bestowed only upon His Chosen People, and then we will merit the arrival of Moshiach Tzidkeinu, and a place in the World to Come, which will be a day that will be completely Shabbos and rest day for eternal life.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech malchei hamelachim, King Who reigns over kings. We describe HaShem as King Who reigns over kings. What does this mean? In the simple sense, we are stating that despite all the power that appears to be vested in kings of flesh and blood, HaShem’s power is even greater than that power. This explanation, however, poses a difficulty, as it implies that the kingship of HaShem is in the same realm as that of human kings, and this certainly cannot be true. The answer to this question can be found in the words of the Netziv, who writes (Shemos 11:4) that even the forces of evil draw their strength from HaShem, and when HaShem revealed Himself in His glory in Egypt, all the forces of evil were destroyed. HaShem’s revelation was able to subdue even the greatest amongst the forces of evil and impurity. Similarly, when we declare that HaShem is the King Who reigns over kings, we are stating that all kings draw their strength from HaShem, and HaShem has the power to subdue all kings.

Shabbos in Tefillah

Barchu es HaShem hamevorach, Bless HaShem, the Blessed one. This pronouncement is one of the most fascinating passages in Jewish liturgy. The Chazan calls out to the congregation to bless HaShem Who is blessed. We already know that the word baruch does not mean blessed. Rather, it means that we acknowledge HaShem as the Source of all blessings. Given this understanding, what is our intention when we ask the congregation to bless HaShem as the Source of all blessings? It would appear that we are exhorting the congregation to acknowledge HaShem as the Source of all blessings. Yet, the Arizal and other Kabbalists mention a fascinating idea regarding the recital of Barchu. The Kabbalists write that on Friday night when the Chazan calls upon the congregation to bless HaShem and the congregation responds with baruch HaShem hamevorach liolam vaed, Blessed is HaShem, the Blessed One, for all eternity, the congregation gains the neshamah yeseira, the extra soul that enters into a Jew on Shabbos. Furthermore, when the congregation responds with Barchu, a heavenly voice goes out and declares, “fortunate are you, Holy Nation, that you offer your blessings below, so that the ones above should be blessed. You are fortunate in this world and in the World to Come.” Thus, we see that the repetition of Barchu has profound significance in this world and in the world that is above us. Perhaps another dimension to this declaration is that the Medrash states that HaShem created the world with the letter bais because it reflects blessing, whereas the letter aleph reflects a curse, such as in the word arur. The Ibn Ezra in his commentary to Bereishis wonders about this Medrash, as there are many words that begin with the letter bais and denote evil concepts. The Maharal (Tiferes Yisroel 34) refutes the words of the Ibn Ezra, and the Maharal writes that the explanation of the Medrash is that the letter bais intrinsically reflects blessing, as two signifies the commencement of expansion and growth. Thus, the word baruch reflects expansion and continued blessing, so it follows that we commence our prayers with the Chazan exhorting the congregation to follow suit and acknowledge HaShem as the source of all blessings.

Shabbos Story

There was once a salesman from Deal, New Jersey, whose business required him to travel around the country for several weeks at a time. He was an observant Jew, and he always tried to schedule his trips around stops for the Sabbath in places where kosher food was more readily available. This way he could stock up for the coming week. One of his usual stops for Shabbos was in Memphis, Tennessee. On one of his trips to Birmingham, Alabama he contacted the president of a company which he was hoping to get an account with. His attempts in the previous years had been unsuccessful. However, this particular year he was pleasantly surprised. The president wanted to meet with him, and he made an appointment for that day. Unfortunately, the president was in a meeting which took longer than he had expected, and the salesman was told to return the next morning, which was Friday. The same scene repeated itself the next morning, and the salesman needed to get to Memphis, pick up his food, and check into his hotel before sundown. He burst into the president's office and told him it was now or never. He received a small order, and left. He made it to Memphis too late to get his food, but he decided to at least spend the Sabbath in the better hotel across the street. Embittered by the “mess” he had gotten himself into he took a room and began to unpack. To his utter disbelief, he found in the closet of room a certified kosher meal enough to serve ten people. He even found wine! He could not imagine where it came from, but it had obviously been abandoned. He thanked G-d for the wonderful gift and enjoyed the Sabbath. Some weeks later he was back home with some friends, and he overheard them speaking about their trip to Memphis, and how it had been cut short by a health problem. “What ever happened to all that food we brought in?” one of them said. The salesman interrupted. “I know what happened to it.” All eyes were now on him. “I ate it.” [The story is taken from the book Visions of Greatness, by Rabbi Yosef Weiss.]

Shabbos in Navi

Yehoshua Chapter 7

In this chapter it is said that Achan violated the cherem, the ban that Yehoshua had placed on anyone taking from the spoils of Yericho. The Navi interjects with the incident that occurred at the city of Ai, where the Jewish People lost thirty-six men in battle, and this distressed Yehoshua greatly. Hashem informed Yehoshua that the reason for this tragedy was because a Jew had sinned by taking from the spoils of Yericho. Through the Urim Vetumim, the letters that lit up on the breastplate of the Kohen Gadol, the High Priest, Yehoshua then identified Achan from the tribe of Yehudah as the culprit. Achan confessed his sin and he was the put to death by stoning. The Medrash (Yalkut Shimoni Yehoshua) states that Achan was punished with death by stoning because he stole on Shabbos, and the punishment for one who violates the Shabbos is death by stoning. We see from here the gravity of the sin when one violates the Shabbos. Hashem should allow us to study the laws of Shabbos and thus we will be able to observe the Shabbos properly.

Shabbos in Agadah

Shabbos and Milah, circumcision, are both referred to as an os, a sign. What is the association between Shabbos and milah? The Baal HaTurim in the beginning of Bereishis writes that the word Bereishis forms the words bris aish, a covenant of fire. Why is milah associated with fire? The Medrash (Bereishis Rabbah 48:8) states that Avraham Avinu stands by the gates of Gehinnom and does not allow anyone who has been circumcised to enter into Gehinnom. Similarly, the Gemara (Sanhedrin 65b and see Rashi Ibid) states that although all week the wicked are punished with the fires of Gehinnom, on Shabbos the fires of Gehinnom rest. Furthermore, the Pirkei D’Rabbi Eliezer (18) states that in the merit of Shabbos one is saved from the fires of Gehinnom. We can also suggest that the Gemara (Yoma 28b) states that Avraham Avinu fulfilled the entire Torah, even the mitzvah of eruvei tavshilin. The word eruv can also be interpreted to mean mixture (see Daas Zekanim MiBaalei HaTosafos Bereishis 18:8). Thus, the Gemara is stating that one who in this world observes Shabbos by cooking a mixture of hot food and eating it hot on Shabbos, will merit that he will be saved by Avraham from the fires of Gehinnom. (see Baal HaMaor to Rif Shabbos 16b and Rema Orach Chaim 257:8.)

Shabbos in Halacha

One can use pre-cooked seasoning, i.e. salt and sugar, on dry foods, even in a kli rishon. One should never use uncooked foods on solid foods in any vessel until they cool below yad soledes bo.

Shabbos in Numbers and Words

When Yom Tov occurs immediately prior to Shabbos, one makes an eruvei tavshilin by taking a loaf of bread and a cooked item such as an egg, a piece of fish, or a piece of meat. He then recites a blessing and a declaration, allowing him to prepare food and light candles from Yom Tov to Shabbos. It is noteworthy that the word tavshilin forms the word Shabbos and the remaining letters equal in gematria 100. The Gemara (Yoma 28b) states that Avraham Avinu fulfilled the entire Torah before it was given, even the mitzvah of eruvei tavshilin. The Maharal explains that this demonstrates that Avraham was always prepared. We can suggest further that one prepares for Shabbos and on Shabbos one must also be meticulous to recite 100 blessings, as it is much more difficult to recite the 100 blessings on Shabbos than it is during the week. This is due to the fact that there are fewer blessings in the Shemone Esrei, so on Shabbos one should ensure that he recites blessings on foods and other items that require blessings.

Shabbos: Ta’am HaChaim Lech Lecho 5768

is sponsored by Yossi and Rivky Adler

in honor of the birth of their daughter Esther Miriam.
Mazel Tov to the grandparents Rabbi and Mrs. Shmuel Adler of Chicago

and to Mr. and Mrs. Jeff Abraham of Oak Park, Michigan.

May they all see much nachas from Esther Miriam

and be zoche to be megadel her to Torah Chupah Umaasim Tovim

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

Lech Lecho 5768: Where we come from

It is said (Bereishis 15:1) al tira Avram, do not fear Avram. The Medrash (Bereishis Rabbah 76:1) states that it only states “do not fear” regarding one who has what to fear. The Heilegeh Ishbitzer writes that when Avraham killed the kings, he became fearful. The reason for this fear was because the idea that one is more successful than his friend is because he has within him more service of HaShem and more good deeds. Yet, if the life of ones friend were to be nullified because of his actions, one would be afraid, as HaShem created the other person also and HaShem certainly has a need for the other person to exist.

For this reason Avraham was afraid when the kings were killed. HaShem therefore informed Avraham that he had no need to fear as the lives of the kings in contrast to the lives of the Jewish People were negligible. The reason for this is because the source of the Jewish People’s souls is from the Supreme Source and HaShem entered into a pact with Avraham and Avraham was shown his Source of existence.

This idea is very profound. We tend to fear others who are wealthier than ourselves and we also fear those who are stronger than us. With regard to other Jews, it is obvious that we are all hewn from the Same Source. Regarding our relationship with the gentiles, it would be foolish for us to envy them, as their existence is negligible in contrast to the souls of the Jewish People. Let us examine our ways and return to HaShem, the Source of our existence.

Shabbos: Ta'am HaChaim Noach 5768

Shabbos: Ta’am HaChaim Noach 5768

Shabbos in the Parashah

In this weeks parashah the Torah records how HaShem nearly destroyed the world by bringing a flood. The only survivors of this devastation were Noach and his immediate family members. While we are accustomed to understanding the flood as a punishment for the corrupt actions of that generation, it would seem to be difficult to view the destruction as a reward. This would be similar to one contracting a life-threatening illness and his friend would attempt to comfort him by stating that he should view the illness as a reward. Let us examine the concepts of reward and punishment and we will see that the idea that destruction can be viewed as a reward is not as preposterous as it sounds. We must first ask ourselves why HaShem brings destruction to the world. The Ran in his Derashos (Derush 10 Version 2) poses the following question. If HaShem observes the laws that are written in His Torah, how can HaShem punish someone for violating His will? It would seem that if HaShem exacts retribution from someone for his actions, it is a form of revenge, and the Torah states explicitly that one is forbidden to take revenge. The Ran answers that when HaShem punishes a person, he is not taking revenge. Rather, HaShem is afflicting the person in this world or in the next world so that one will earn atonement and be cleansed from his sin. Thus, the term punishment regarding one who suffers because of his sins is not a correct term. Rather, one is being rewarded with afflictions that will ultimately bring him closer to HaShem. While it is true that the generation of the Flood forfeited their portion in this world and in the World to Come (Gemara Sanhedrin 107b ), Noach and his family were allowed to live and to rebuild the world. The Zohar states that Noach represented Shabbos. The real Shabbos will be in the World to Come, when those who have merited will be rewarded with an eternal rest. We must adopt an outlook that what may at times appear to be a punishment is in essence a reward. There are times when all those who appear to be punished are in essence being rewarded, and there are times when only some of those who are being punished are really being rewarded. Yet, the Meshech Chochmah (beginning of Parashas Vaera) writes that the whole liberation from the bondage of Egypt was justified so that Yehoshua and Calev were the only Jews over twenty years of age and under sixty years of age who entered Eretz Yisroel. Based on a Gemara in Sanhedrin (111a), the Meshech Chochmah posits that the Final Redemption could occur in the same manner, where HaShem will bring the redemption for only two individuals. The salvation of Noach was akin to redemption. The whole world was destroyed and only Noach and his family were allowed to live, and that life was granted to them so they could continue serving HaShem in this world. Every Shabbos we merit the neshama yeseira, an extras soul, and this allows us to be liberated form the shackles of the exile and the drudgery of the weekday. When Shabbos ends, however, the neshama yeseira leaves us, and we are once again cast into the bondage of the external world in which we are forced to toil. If all of world Jewry were to observe one Shabbos, we would be liberated from the exile. Scripture (Yeshaya 54:9) refers to the flood as mei Noach, the waters of Noach. We can interpret these words homiletically to mean that the waters of The Flood themselves were the reward that HaShem granted Noach and his family. Noach reflects Shabbos, as Shabbos is the greatest reward that HaShem proffers upon the Jewish People in this world. Noach was saved by building an ark for himself and his family. Shabbos is our spiritual “ark” where we can bask in HaShem’s Presence. The Torah states that Noach sent out a dove to see if it would find dry land to rest. The dove was unable to find a resting place, and it returned to Noach. Noach then waited and sent the dove out again. Pirchei Shoshanim quotes the Zohar that states that the dove finally found a place to rest on the day that was Shabbos. Thus, the true liberation from The Flood occurred on Shabbos. Hashem should grant us respite from the long and bitter exile, and we should merit the fulfillment of the verses that are said prior to the mentioning of mei Noach, (Ibid 7-8) birega katon azavtich uvirachamim gedolim akabtzeich, bishetzef ketzef histarti fanai rega mimeich uvichesed olam richamtich amar goaleich HaShem, for but a brief moment have I forsaken you, and with abundant mercy will I gather you in. With a slight wrath have I concealed My countenance from you for a moment, but with eternal kindness shall I show you mercy, said your Redeemer, HaShem.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech laveish rachamim, King Who dons mercy. What does it mean that HaShem dons mercy? This would imply that Hashem is normally not merciful. Rashi (Bereishis 1:1) writes that HaShem created the world with the Attribute of Justice, and when HaShem saw that the world could not exit with justice alone, He incorporated in the world the Attribute of Mercy. Thus, in essence HaShem rules with justice. Yet, for the sake of sustaining the world, HaShem dons His cloak of mercy. HaShem should allow us to merit His great mercy and we should witness the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in Tefillah

Melech yachid kel chei HaOlamim, King, Unique One, G-d, Life-giver of the world. The culmination of the blessing Yishtabach is that HaShem is our king, the Unique One, G-d, and Life-giver of the world. We praise HaShem as our king, but the concept of king may at times be abstract for us. The idea that HaShem gives life to the entire world is somewhat easier to contemplate, as we are constantly breathing. It is noteworthy that the Zohar states that man dinafach midilei nafach, one who breathes is breathing from HaShem Himself. Perhaps this praise of HaShem as king and as life-giver go hand in hand, as once we acknowledge that HaShem gives us life, we can accept Him as King, because it is the king Himself Who is the Source of our every breath.

Shabbos Story

The Picciotto family of Aram Tzova in Syria functioned as consuls for various European countries. They were known for their integrity and for their wisdom and the rulers of the countries would often turn to the members of the Picciotto family for assistance in various matters. A king once sought to purchase fine horses in Syria and the king dispatched a trusted minister to travel to Aleppo to contact the consul, Señor, Moshe Picciotto. The king wished that Señor Moshe would use his keen eye and business acumen to locate for the king the swiftest and most beautiful horses available. The minister arrived in Aram Tzova with much pomp and ceremony on a Shabbos morning. The gentile authorities lavished the minister with great honor, precious gifts and long, flattering speeches. Everyone in a position of power in Aleppo was in attendance, except for the consul himself, Señor Moshe Picciotto. Although the visit of the minister warranted ones attendance, Señor Moshe served a greater King, and he would not even dare to contemplate desecrating the holy day of Shabbos for a visitor, no matter how distinguished that personage may be. The gentiles used Señor Moshe’s absence as an excuse to poison the minister’s mind against Señor Moshe. The minister was already upset that Señor Moshe had not been there to greet him, and by the end of the day the minister was prepared to believe the worst stories about Señor Moshe. When Señor Moshe arrived on Sunday morning, the minister only spent a few moments conversing with him, and then he dismissed him without even mentioning the purpose of his visit. The minister chose instead to solicit the services of the flattering non-Jewish officials, who sought out the most magnificent horses in Aleppo. Subsequent to procuring the horses, the minister visited the consul in Damascus and informed him how he had been treated by Señor Moshe. The minister then told the consul that he would avenge his honor and upon returning to the king, he would recommend that the king remove the Jew from his post. The consul, a friend of Señor Moshe, remained silent, and when the minister left, the consul immediately composed a letter to Señor Moshe, warning him of the danger. The consul hoped that Señor Moshe would find a way to protect himself from the minister’s schemes. The consul, however, left the letter on his desk, where it was buried beneath a pile of papers. The minister was en route to the palace of the king on one of the finest steeds that he had purchased, when suddenly, without warning, the horse reared up on its back legs, and its front legs hit a nearby wall. A stone dislodged from the wall and pierced the minister’s skull, killing him instantly. The king, who cared more about his beautiful horses than his dead minister, was excited about the new additions to his stables. “Señor Moshe has outdone himself,” he murmured, admiring the beautiful high bred beasts. The king then sent a letter to Señor Moshe, thanking him for his keen insight in choosing the fine horses. As an afterthought, the king mentioned the minister’s untimely death. The letter was sent to the consul in Damascus, who would ensure that the letter would reach Señor Moshe. When the secretary of the consul saw the letter from the king that was to be forwarded to Señor Moshe, he recalled that another letter had recently been written to this same consul in Aleppo. After rummaging around on the consul’s desk, the secretary found the first letter, and, afraid that the consul would be angered that the letter had not been sent, the secretary had both letters sent to Aleppo. Señor Moshe first opened the letter from the consul, and when he read its contents, he paled. This was bad news, as the minister had been offended and was planning revenge. Señor Moshe knew very well how damaging a few lies could be. His heart was racing as he cautiously opened the second letter. This letter contained the seal of the king himself. Could this be even worse news? Was it possible that the king believed the libels of the minister? Was Señor Moshe now to face the wrath of the monarch? Upon reading the letter, however, color returned to Señor Moshe’s face. He lifted his eyes to HaShem in gratitude and wonder, as the king had heaped praises upon him and had thanked Señor Moshe for his efforts. Upon reading of the minister’s strange death, Señor Moshe realized what had occurred. Señor Moshe immediately summoned the scholars of the city and informed them how he had been saved by a great miracle, and that there was a miracle within the miracle. Hashem caused that on that day he should receive the first letter so that he should not have to worry even for a moment, thus allowing him to spend all his time helping his Jewish brethren.

Shabbos in Navi

Yehoshua Chapter 6

In this chapter it is said that HaShem instructed Yehoshua that the Jewish People should encircle the city of Yericho one time, for a period of six days. The Kohanim would carry the ram-shofros before the Aron, and on the seventh day, they shall go around the city seven times, and the Kohanim should blow with the shofars. When there will be an extended blast with the ram’s horn and they hear the sound of the shofar, the people shall cry out with a great cry, and the wall of the city will fall in its place. The Jewish People cried out and the Kohanim blew with the shofros, and the people heard the sound of the shofar and they cried out with a great shout. The wall fell in its place and the people entered the city and conquered it. They destroyed everything in the city by the edge of the sword. It is noteworthy that Yehoshua had informed the people that upon capturing the city, the city and all that is in it shall be consecrated property for HaShem. The Medrash (Tanchumah Naso 28) states that Yehoshua decided this on his own, stating, “The Shabbos is completely holy, and so the spoils of Yericho should also be consecrated to HaShem.” This idea should serve as a powerful lesson for us, as given the holiness of Shabbos, all our actions on Shabbos should reflect the service of HaShem. Shabbos is HaShem’s day, and we are enjoined to delight in His day.

NEW Shabbos in Agadah

The Gemara (Shabbos 118b) states that if the Jewish People were to observe two Shabbosos, we would be redeemed from the exiles. In light of this profound statement, I would like to focus on various aspects of Shabbos, both in Halacha and in custom, which every Jew can aspire to, in enhancing the Holy Shabbos. One of the most important aspects of Shabbos does not even occur on Shabbos. The Gemara (Beitzah 16a) states that Shammai would find a sheep and designate it for Shabbos, and upon finding a choicer sheep, he would designate that sheep for Shabbos. Shammai would thus eat the entire week in honor of Shabbos. One must wonder why someone would honor the Shabbos during the week when the Torah commands us to honor the Shabbos on Shabbos. Perhaps we can suggest a novel approach to explain the philosophy of Shammai. The Sefarim write that the word Shabbos means to return, i.e. to repent. It is well-known that Rabbeinu Saadia Gaon would do Teshuvah for the inadequacy of his previously performed good deeds. In a similar vein, Shammai would eat in honor of Shabbos, i.e. he would do Teshuvah, but then he would find a better way to do Teshuvah, as ultimately, one can always become closer to HaShem. This thought should inspire us to use Shabbos as a means of coming closer to HaShem.

Shabbos in Halacha

One is prohibited from adding any seasoning, such as pepper or sugar, to hot soup while in a pot (kli rishon). Seasoning that was cooked during processing, like salt or sugar, can be added once the soup is transferred to a kli sheini. One cannot add uncooked seasoning to a kli sheini until the soup cools below yad soledes bo. One can, however, add uncooked seasoning to a kli shelishi.

Shabbos in Numbers and Words

It is said in the Book of Yehoshua (6:19) that all the silver and gold and vessels of copper and iron are holy to HaShem; they shall go to the treasury of HaShem. The Medrash (Tanchumah Naso 28) derives from this verse that since the spoils of Yericho were taken on Shabbos, they were consecrated to HaShem. It is noteworthy that the word Bereishis, when one scrambles the letters, forms an acrostic for the words Reishis shelal Yericho beShabbos tavo Otzar, the first spoils of Yericho on Shabbos shall be brought to the treasury [of HaShem].

Shabbos: Ta’am HaChaim Noach 5768

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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