Shabbos: Ta’am HaChaim Vayeishev 5768

Shabbos: Ta’am HaChaim Vayeishev 5768

Shabbos in the Parashah

In this week’s parashah it is said (Bereishis 37:1) vayeishev Yaakov bieretz migurei aviv bieretz Canaan, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. Rashi quotes the Medrash (Bereishis Rabbah 84:3) that states that the verse teaches us that Yaakov sought to dwell in tranquility and the ordeal of Yosef sprung upon him. Hashem said, “it is insufficient for the righteous that what is prepared for them in the World to Come, and they seek to dwell in tranquility in this world as well?” The question on this Medrash should be obvious. Where does the Medrash derive from the verse the idea that Yaakov sought to dwell in tranquility? The Torah uses the word vayeishev, and he dwelled, but there does not appear to be any inference from this word alone that Yaakov sought to dwell in tranquility. In fact, the opposite is true, as from the fact that the Torah states that Yaakov dwelled, it is implicit that Yaakov actually dwelled. The commentators (Sifsei Chachamim 9 quoting Nachalas Yaakov and Kli Yakar) offer various explanations to answer this difficulty, but upon a closer examination of the words in the Medrash one will see that there is a profound lesson that we can derive from the words of the Medrash. The Medrash states: Rabbi Acha said: “at the time that the righteous are dwelling in tranquility and they seek to dwell in tranquility in this world, the Satan comes forward and prosecutes by claiming, ‘is it not enough that that the righteous have a reward prepared for them in the World to Come, that they seek to dwell in tranquility in this world.’” The Medrash then proceeds to provide proof to this idea from Yaakov. The Medrash clearly understands that the word vayeishev means that Yaakov dwelled, i.e. in the present state. Yet, the Medrash notes that Yaakov sought to dwell in continued tranquility. What forced the Medrash to understand this verse in such a manner? It is said (Mishlei 15:23) orach chaim limaalah limaskil limaan sur misheol matah, a path of life waits above for the intelligent one, so that his soul will turn away from the grave below. The Vilna Gaon (Ibid) explains this verse to mean that the purpose of life is to constantly be ascending the spiritual ladder, because if one is not ascending, he is descending. The Gemara (Brachos 64a) states that the righteous do not have rest in this world or in the next world. How are we to understand this enigmatic statement? Is it possible that after all the toil that a righteous person undergoes in this world, he will not merit an eternal rest in the next world. The Gemara itself provides the answer to this question, as the Gemara provides proof that the righteous have no rest from the verse that states (Tehillim 84:8) yeilchu michayil el chayil yeiraeh el Elokim biTziyon, they advance from strength to strength; each one will appear before G-d in Tziyon. The Shelah (Toldos Adam-Bais Chachma Tinyana 19) writes that the explanation of this Gemara is that the reward from performance of mitzvos, which is described as rest, is infinite. Thus, one who wishes to journey from one resting place to the next is subjecting himself to have his deeds examined. If he is found worthy, he ascends to the next resting place, and then his deeds are further examined. Thus, one who constantly seeks to attain a higher level of holiness in this world will merit that in the World to Come he will constantly be journeying from one resting place to the next. Based on this premise, we can better understand Yaakov’s intentions. Yaakov was already dwelling in tranquility in this world, as he had accomplished much in the realm of spirituality. Yet, Yaakov sought to dwell in more tranquility in this world, i.e. to acquire higher levels of spirituality while sojourning in this world. HaShem, or according to the Medrash, the Satan, declared, “do the righteous not suffice with what is prepared for them in the World to Come?” According to the Medrash that the Satan posed this question, we can easily understand why the Satan wished to thwart Yaakov’s attempts to ascend the spiritual ladder. For this reason HaShem subjected Yaakov to the ordeal of Yosef. This is not to be interpreted as a punishment for Yaakov, but rather the ordeal of Yosef was a vehicle for Yaakov to soar to new spiritual heights. With this we can understand the verse that the Gemara quotes regarding the righteous who will not have a resting in this world or in the next world. It is said: they advance from strength to strength; each one will appear before G-d in Tziyon. The word Tziyon is the same numerical value as Yosef (156). We can suggest that this alludes to the idea that Yosef represents the struggles that we undergo in this world. Tziyon, which witnessed destruction and exile will ultimately be rewarded with the redemption. Similarly, one who aspires to lead a life of sanctity will be rewarded with a resting place in this world and will continue on to a resting place in the next world, and this will continue for eternity. This is a powerful lesson for us in our daily lives. Every day of the week should be viewed as a resting place, i.e. a base where we earn rewards for our good deeds, and then we continue on into the next world, Shabbos, which is a semblance of the World to Come. We will then merit the day which will be completely Shabbos and rest day for eternal life, when we will join the righteous and journey from one resting place to the next, for eternity.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech kadosh, King Who is holy. The word kadosh, normally defined as holiness, literally means separated. The fact that HaShem is totally removed from the physicality of this world is why He is referred to as holy. Similarly, the Jewish People are referred to as a Holy Nation because our essence is entirely removed from the physical world.

Shabbos in Tefillah

Motzi chamah mimikomah ulevanah mimchon shivtah, Who removes the sun from its place and the moon from the site of its dwelling. HaShem allows the sun to shine and this is an act of kindness, so that the world will be warmed and all of vegetation will grow. We find that after Avraham was circumcised, HaShem removed the sheath covering the sun so that it would be too hot for any people to visit Avraham (Bava Metzia 86b). This was an act of kindness that HaShem sought to perform for Avraham. The Gemara (Bava Basra 16b) states that a precious stone was suspended from the neck of Avraham Avinu and anyone who was ill would gaze at the stone and would be healed. Upon the death of Avraham Avinu, HaShem suspended the stone in the sun. Perhaps the explanation of this Gemara is that Avraham Avinu was the paradigm of chesed, kindness, and HaShem thus granted him the power to heal people from their illnesses. When Avraham Avinu died, HaShem placed the stone in the sun, and now the sun carries on the tradition of Avraham by healing with kindness.

Shabbos Story

On Friday, the 17th of Av, 5689 (1929), the Arabs in Israel began the infamous “riots of 1929,” which culminated the next day, Shabbos, with the murder of 59 Jews - including 29 yeshivah students - in Hebron. After the Friday prayers at the A1-Aqsa mosque on the Temple Mount ended, thousands of frenzied Moslems - incited by the Mufti’s inflammatory sermon - marched through the Old City, exiting through Shaar Shechem (Damascus Gate), heading towards the Meah Shearim and Beis Yisrael quarters, and chanting “Itbah al-Yahud” (“Kill the Jews!”). Fright, bordering on hysteria, seized the women and children of these neighborhoods, as word was received of the approaching mob. The Jewish men grabbed whatever instruments they could get their hands on - poles, axes, pipes, etc. - to defend themselves and their homes. The few Haganah men posted at the entrance of the neighborhood were at a loss as to how to deal with the huge mob, which was making its way down St. George Street (now named Shivtei Yisrael), headed by a sword-wielding sheikh who egged them on with shouts of “Jihad!” and “No mercy on women and children! Kill all the Jews!” Suddenly a young religious fellow emerged from the flour mill at the entrance of Meah Shearim (which served as the Haganah’s guard station) and, accompanied by just one other man, confronted the approaching mass of rioters. He took out a pistol, aimed it at the sheikh, and fired one shot at his head, killing him instantly. The mob was suddenly seized with panic when they saw that their leader had been slain, and turned on their heels, running back toward Shaar Shechem. Several of them were trampled to death in the ensuing stampede. The next day, Shabbos, Rabbi Yosef Chaim Sonnenfeld, [the revered Sage who lived in the Old City of Jerusalem,] had been scheduled to perform a circumcision in the Meah Shearim neighborhood. Everyone, including the rabbi’s family, took it for granted that he would not dare to undertake the perilous walk from the Old City to Meah Shearim; it was so obvious that no one even discussed it. How surprised they were, then, when Rav Yosef Chaim put on his coat after Kiddush on Shabbos morning and announced that he was going to the bris! They shouted and protested, but to no avail. Rav Yosef Chaim had made up his mind. The mitzvah of circumcision would protect him from harm for, as the Sages taught, “Those who travel on a mission to do a mitzvah will experience no harm, neither on their way there nor on their way back” (Talmud Pesachim 8b). Since the rabbi was already 80 years old, some of his acquaintances decided to accompany him. When they arrived at “Street of the Jews,” at the end of the Jewish Quarter, Rav Yosef Chaim turned to them and told them to go back, for he saw that they were gripped with terror. As they turned to walk back home, they were shocked to see Rav Yosef Chaim head down the street leading to Shaar Shechem - which was considered “treacherous terrain” even in the best of days - rather than the safer “Bazaar Street” route, which led to Shaar Yafo (Jaffa Gate). And so, following the very same path that the rioters had trodden less than 24 hours previously, the rabbi made his way toward Meah Shearim, confidently and proudly, buoyed by the happy thought that he would soon be bringing “another Jew into G-d’s legion,” as he liked to put it. The first residents of Meah Shearim who noticed the distant black-clad figure walking down St. George Street stared in amazement and fear as the old Jew confidently strode along. As soon as they realized who it was that was coming, they burst out in shouts of joy. Within minutes, hundreds of residents assembled to greet Rav Yosef Chaim as he safely entered the neighborhood. Among them were his grandchildren, who promptly invited him to spend the rest of Shabbos with them, so that he would not have to retrace his steps through “enemy territory.” After the bris, Rav Yosef Chaim stopped by his grandchild’s house to visit for a while, and then bid farewell, as he put on his hat and prepared to head home. The scene of the early morning replayed itself. The family members vehemently protested, arguing that coming to the bris was bad enough, but now there was certainly no longer any reason to undertake such a perilous journey. Once again, however, Rav Yosef Chaim’s persistence won out in the end. “Those who travel on a mission to do a mitzvah experience no harm, even on their way back,” he reminded them. As he began walking down the street toward the edge of Meah Shearim, thousands of residents poured out of their houses to accompany him to the “border.” When they reached the Italian hospital (now the Education Ministry, on the corner of Shivtei Yisrael and Neviim Streets), the crowd took their leave of the beloved rabbi and watched him as he began to walk, briskly and proudly toward Shaar Yafo! Why did he insist on going to the bris through Shaar Shechem? he was later asked. “So that the Arabs should not think that they succeeded in driving out Jewish passersby from even one corner or street of Jerusalem!” he explained. And why did he return through Shaar Yafo? “This has always been my custom, to leave the Old City through Shaar Shechem and to return through Shaar Yafo, to fulfill the verse, ‘Walk about Zion and encircle it’ (Psalms 48:13)!” Rav Yosef Chaim once wrote, “I have no Torah or wisdom to my credit. The only distinction I can apply to myself is that I had the merit, by G-d’s grace, of living my life in the Holy City of Jerusalem.” In his will, he left instructions that no one should eulogize him, and that no one should say anything more than, “Pity the loss of an old Land of Israel Jew.” For Rav Yosef Chaim, that was the ultimate praise!

Shabbos in Navi

Yehoshua Chapter 13

In this chapter the Navi describes all the land that was not conquered by Yehoshua, and all the land that Moshe bequeathed to the tribes of Reuven, Gad and half of Menasheh on the other side of the Jordan River. It is said that the tribe of Levi did not receive a share in the land. It is worth noting that the Zohar states that a Torah scholar is in the category of Shabbos. Shabbos is referred to as a boundless heritage. Thus, the tribe of Levi , who were distinguished throughout history as eminent Torah scholars, did not receive a portion in the land. This is because the tribe of Levi was in the category of Shabbos, and Shabbos is in a sense beyond borders. It is noteworthy that regarding the tribe of Levi it is said (Bamidbar 35:2; Yehoshua 14:4) that they received arim lasheves, cities for dwelling. These words can also be read as arim liShabbos, cities for Shabbos, as the tribe of Levi reflected the Shabbos, and Shabbos is an unlimited inheritance.

Shabbos in Agadah

The Gemara (Shabbos 113b) states that on Shabbos one should walk differently than during the week, and one is thus forbidden to take long strides on Shabbos. One must wonder why this is forbidden, especially if it is permitted when going to do a mitzvah. My friend Reb Yosef suggested to me that we stand in Shemone Esrei with our feet together to resemble the angels, of whom it is said (Yechezkel 1:7) viragleihem regel yeshara, their legs were a straight leg. Similarly, on Shabbos we aspire to emulate the angels, and for this reason we keep our feet as close together as possible. Perhaps an alternative explanation is that the Sfas Emes explains in many instances that the word regel connotes hergel, which is what one is accustomed to. On Shabbos we are required to change our mannerisms from during the week, so we specifically take small steps to demonstrate that we are making small but significant strides in changing our habits and our character (see a similar idea in Likutei Moharan Mahadura Kama 277).

Shabbos in Halacha

When one serves soup from a pot (kli rishon) and uses a ladle, he should not allow the ladle to cool between servings. If some time passed and the ladle cooled off, it is preferable that one should shake any excess liquid from the ladle prior to inserting it in the pot. In this manner he will avoid re-cooking the droplets of cold soup remaining in the ladle.

Shabbos in Numbers and Words

The Medrash (Bereishis Rabbah 10:9) states that Hashem rested on the seventh day, and so to speak, the rest commenced at the culmination of the sixth day. The words sheish manoach, six rest, equal in numerical value to the word biShabbos, on Shabbos

Shabbos: Ta’am HaChaim Vayeishev 5768

is sponsored in loving memory of Menachem Mendel Ben Moshe Pinchas o”h,

Max Bednarsh ob”m

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We will be studying Sefer Shmuel, the first Perek.

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Shabbos: Ta'am HaChaim Vayishlach 5768

Shabbos: Ta’am HaChaim Vayishlach 5768

Shabbos in the Parashah

In this week’s parashah it is said (Bereishis 32:25) vayivaseir Yaakov livado vayeiavek ish imo ad alos hashachar, Yaakov was left alone and a man wrestled with him until the break of dawn. The Medrash (Bereishis Rabbah 77:3) states that the man who wrestled with Yaakov was the angel of Esav. Why was the angel of Esav wrestling with Yaakov? The Torah records the result of the struggle. It is said (Ibid verse 26) vayar ki lo yochol lo vayiga bikaf yireicho vateika kaf yerech Yaakov biheiavko imo, when he perceived that he could not overcome him, he struck the socket of his hip; so Yaakov’s hip-socket was dislocated as he wrestled with him. It would seem from this that the angel of Esav was initially attempting to overwhelm Yaakov completely, and when he saw that Yaakov was a formidable opponent, he merely wounded him. Yet, the Medrash (Bereishis Rabbah 77:3) tells us that this dislocation of the hip-socket was an ominous omen for the future of Jewish life, when the Jewish People would be attacked on a spiritual front, known as the doro shel shemad, the generation of destruction. The commentators point out that this “dislocation” was manifest in the period known as the Greek Exile, which culminated in the miracle of Chanukah. The Medrash (Megillas Chashmonaim and Medrash Antiochus) states that one of the decrees that the Greeks promulgated against the Jewish People was that they could not observe Shabbos. Let us understand this decree and we will see how it has practical applications in our own times. At the onset of Shabbos a Jewish woman lights Shabbos candles, ushering in the Holy Day. We then pray in shul and we come home and eat a festive meal. On Shabbos morning we again pray in shul and eat another festive meal, and we repeat this in the afternoon by praying Minchah and eating the third meal. If the Jewish People were prohibited from observing Shabbos, does this mean that they actually were forced to desecrate the Shabbos? It would appear that the Greeks, unlike the Nazis of cursed memory, did not intend that the Jewish People should be engaged in back-breaking labor on Shabbos. Rather, the Greeks sought to remove the sanctity of the Shabbos from the Jewish People. Once the Jewish People would not be engaged in sanctifying the Shabbos through prayer, Torah study and festive meals, what else could they do but visit the theaters and entertain themselves in a manner foreign to Jewish lifestyle? This is what can also occur to us, heaven forbid, if we do not sanctify the Shabbos properly. It is insufficient to merely desist from physical labor, eat a few bowlfuls of cholent, and then assume that we have observed the Shabbos properly. Rather, we must engage ourselves in intense prayer, Torah study, and delight in the festive Shabbos meals, and then we will truly be victorious over the Esav-Greeks who constantly challenge our service of HaShem. It is further noteworthy that the words the Torah uses to describe the battle between Yaakov and the angel of Esav are biheiavko imo, as he wrestled with him. The word biheiavko contains the word avukah, which means a flame. We can interpret this homiletically to mean that the angel of Esav was attempting to remove the “fire” from Yaakov, i.e. to dampen the enthusiasm with which the Jewish People exhibit in their Torah study and performance of mitzvos. Hashem should allow us to merit that in the coming days that lead up to the festival of Chanukah we will reignite the spark within us that brings us closer to HaShem and His service. We will thus merit greeting Moshiach Tzidkeinu, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech tzach viadom, King Who is pure yet ruddy. This phrase begs for an explanation. How can we depict HaShem as being pure yet ruddy? Although HaShem certainly has no physical attributes, He is described by the Torah and the Prophets in a manner that is comprehensible to the human mind. Yet, what do we mean that HaShem is ruddy? The Medrash (Bereishis Rabbah 63:12) interprets these words to be referring to the vengeance that HaShem will exact from His enemies and He is thus depicted as being clad in blood–red vestments. Alternatively, the Medrash (Shir HaShirim Rabbah 5:9) interprets these words to mean that HaShem is white for the Jewish People on Shabbos and red for them throughout the week. This explanation reflects the idea that Shabbos is a time of repentance. Despite the sins that one may have accumulated during the week, with the onset of Shabbos one is cleansed from the filth and he enters into Shabbos with complete atonement.

Shabbos in Tefillah

HaKel haposeiach bichol yom dalsos shaarei mizrach uvokeia chalonei rakia, the G-d Who opens daily the doors of the gateways of the East, and splits the windows of the firmament. In a simple sense, this phrase refers to the rising sun breaking through the portals of darkness. On a deeper level, however, we can suggest based on the words of the Sfas Emes (Ki Savo 5642) that the doors here refer to the opportunities that one has every day to come closer to HaShem. The east refers to HaShem, as Hashem is referred to as kadmono shel olam, literally translated as the pre-existing One of the world, but homiletically interpreted to mean that HaShem is the kedem, i.e. east of the world (see Noam Elimelech Parashas Vayeitzei 29:1). Thus, every day when the sun begins to shine, we should use the illumination as an instruction that HaShem wishes that we should open our eyes and see the wonders that are found in His Torah and in the beautiful world that He created.

Shabbos Story

Rabbi Chaim Berlin, the head of Moscow’s rabbinical court, lived in Jerusalem in his old age. He would read the Torah in his shul every Shabbos very beautifully and very carefully. Many people in Jerusalem came to daven in his shul just to hear him. On Shabbos during Pesach, many people streamed into his shul to hear him read Song of Songs, which he did with fervor and an outpouring of love. In particular when he reached the verse, “Behold you are beautiful my beloved, behold you are beautiful, your eyes are those of doves,” he would read with great excitement and with tears. Rabbi Aryeh Levine, as a close student, decided one year to ask his rebbi why, when he reached this verse every year, he would break down in tears. Does this verse not describe so beautifully the love that exists between G-d and the Jewish people? “Let me tell you the reason,” answered Rabbi Chaim. “Once when I was a rabbi in Moscow, a Jew came to me and asked to speak with me privately. I thought, who knows what kind of trouble this Jew is in, to the point that he is embarrassed to speak in front of strangers. We went into a side room, and I was surprised to hear that his ‘secret’ was the announcement that - mazel tov - his wife had just given birth to a baby boy. He had come to invite me to perform the bris. (Rabbi Chaim Berlin was known as an expert Mohel.) “I asked my guest what was the reason for secrecy in the matter; after all, every Jewish boy has a bris. What then is there to hide? “’Your honor should know,’ he replied, ‘that I live in an entirely non-Jewish area, and none of my neighbors or acquaintances know that I am a Jew. I own a large warehouse of Christian religious articles, and of course if it were to become known that I am a Jew, I would lose my comfortable income, and there might be danger to my life. Therefore, while I'm inviting you to give my son a bris, I ask for advice as to how to arrange the bris so that no one will be aware of what is happening.’ “Of course, in such a situation there was no room to think of fulfilling the mitzvah in an exemplary way, with a minyan and festive meal, as is the Jewish custom, and therefore I told him that he should be prepared to be the sandak (to hold the boy on his knees), and then we would be able to carry out the bris by ourselves. “’No, I will not be able to do that, Rabbi,’ replied this Jew in fright. ‘I have a soft heart and I cannot bear to look at anyone being hurt. How then will I be able to watch my young son having a bris? Perhaps my hands will shake and I will, God forbid, drop the baby from my lap.’ “I asked him for a few more details about his situation, where he lived and the like, and then I made the following suggestion: ‘Firstly, on the day of the bris, send away all the non-Jewish servants that are in your house, so they will not see what you are doing there. Secondly, since there is in the city a Jewish doctor, a famous surgeon, whose services are requested by many non-Jews as well, you should ask him to come on the eighth day to be present at the time of the bris, and you should tell your neighbors that a physical blemish was found in the baby and he needs a minor operation. And I will come with the doctor at the appointed time. The doctor will be the sandak, and I the Mohel. And the doctor will be able to come afterwards a few times to your house to oversee the healing of the bris, and everything will go peacefully.’ “On the appointed day, the Jew came to lead me to his house, together with the famous surgeon. We passed through streets and areas that in all the years I had lived in Moscow, I had never had the opportunity to pass through, because never did a Jewish foot tread there. We reached his house, which was like a nobleman’s, and there was not a single sign that this was a Jewish home. On the contrary, it had many types of idols and many Christian religious objects. We arranged the bris according to Jewish law, with the doctor serving as the sandak, and I the Mohel. When we parted I asked him to come to me on the third day after the bris in order to tell me how the baby was doing. “On the third day this Jew came to my house, and since he suspected that I had invited him so that he would pay me for my services, he offered me a bill of 20 rubles. Of course I refused to accept it. He thought that I was not satisfied with the sum he was offering, and therefore he added to it until I was able to convince him that I simply refused to accept reward for my efforts on behalf of such a great mitzvah. However I did disclose to him my real intention in inviting him to come to me, which was that I had a great desire to know what had brought him to fulfill the mitzvah of bris milah with such self-sacrifice, despite the fact that after speaking with him and visiting his home I saw that he had no connection whatsoever with Judaism. “Upon hearing these words, his eyes filled with tears. With a bowed head he said: ‘I know, Rabbi, that I have distanced myself from the Source. Sometimes my heart is broken, but with my situation I do not know whether I will be able to do a full Teshuvah (repentance)...’ And here he started weeping uncontrollably. After he calmed down somewhat, he continued. ‘I think that my tender son, who has been given the bris, will be even more distant than I am from Judaism, for at least in my childhood I lived like a Jew. But my son will not grow up with any sign of Jewish life. Even so, it is possible that this son, when he grows up, will become acquainted with Jewish life, and perhaps the spark will ignite and he will want to be a Jew. It is for this reason that I don't want to block the way for him to return to our source. That is why I made such a great effort to give him a bris, so that the road will be open to him and he will be able to return easily to his source’.” When Rabbi Chaim Berlin reached the end of the story, he was moved to tears once again and added: “This incident made clear to me the saying of the Sages on the verse above: ‘Behold, you are beautiful my beloved, behold you are beautiful, your eyes are those of doves,’ which I had difficulty understanding throughout my life. “Our Sages explain the repetition of words, ‘Behold, you are beautiful’ in the following way: Behold you are beautiful - before the sin, and behold you are beautiful - after the sin. And the matter is not clear at all; what is the beauty after the sin? But this incident elucidated their intention to me. The answer lies in the final words, ‘your eyes are those of doves.” “One of the unique tendencies of a dove is that she does not distance herself so far from her nest that she will not know her way back. “This is what our Sages mean by: ‘Behold, you are beautiful - after the sin.’ A Jew, despite the fact that he sinned and distanced himself from his source, still turns his head backwards and tries not to lose his way entirely back to his nest. And if not he, then at least his offspring will be able to return to Judaism. And this is the praise of ‘your eyes are those of doves’.”

Shabbos in Navi

Yehoshua Chapter 12

In this chapter the Navi enumerates the kings who were defeated by Moshe and Yehoshua. It is said (Yehoshua 12:7) veileh hamelachim asher hikah Yehoshua uvnei Yisroel bieiver hayarden yamah mibaal gad bivikas haLevanon viad hahar hechalak haoleh Seirah vayitnah Yehoshua lishivtei Yisroel yerushah kimachlikosam, these are the kings of the land whom Yehoshua and the Children of Israel smote on the western side of the Jordan, from the plain of Gad in the Lebanon valley to the split mountain that ascends to Seir; Yehoshua gave it as an inheritance to the tribes of Israel according to their divisions. The Baal HaTurim (Bereishis 33:14) writes that the words hahar hechalak alludes to Yaakov, who was ish chalak, smooth-skinned, and the word seirah alludes to Esav, who was hairy. Perhaps the idea here is that the Gemara (Shabbos 118b) states that had the Jewish People only observed the first Shabbos in the Wilderness, no race or nation could have assailed them. The Gemara (Shabbos 118a) states that Shabbos is called a boundless heritage, which is the heritage of Yaakov. The reason that the Jewish People were victorious against the thirty-one kings of Canaan was because they observed the Shabbos, the heritage of Yaakov, and they were thus able to defeat Esav and his descendants.

Shabbos in Agadah

Throughout history, the gentiles have attempted to destroy the fabric of Jewish life by banning Shabbos observance. What is so unique about Shabbos that fuels this drive of the gentiles to eradicate its observance? Aside from the conventional anti-Jew sentiments that the gentiles have, Shabbos is unique in that it is described in the Gemara (Shabbos 10b) as follows: HaShem said to Moshe, “I have a wonderful gift in My treasure house and Shabbos is its name.” The gentiles evidently recognize that Shabbos is a gift solely for the Jewish People, so they attempt to steal Shabbos from us so they can somehow benefit from it. Yet, what they fail to realize is that a gentile who observes Shabbos is liable the death penalty (Sanhedrin 58b). Thus, Shabbos represents a dichotomy, that it provides life for the Jewish People and death to the gentiles if they observe the Shabbos. Hashem should allow us to merit observing the Shabbos faithfully and to appreciate the life source contained in the Holy Shabbos.

Shabbos in Halacha

One should not pour hot water from a kettle or urn (kli rishon) into a cup that is wet, as the droplets of cold water that are in the walls of the cup will be cooked by the flowing hot water. If the droplets of water were previously boiled, however, one is not required to dry the cup before pouring hot water into it. Nonetheless, it is preferable that one dries the cup or shakes out the remaining liquid before pouring hot water into the cup.

Shabbos in Numbers and Words

In the Friday night prayers we recite the words atah kidashta es yom hashevii lishmecho, You sanctified the seventh day for Your Name’s sake. The first letters of the words atah kidashta es yom hashevii in mispar katan, digit sum, equal 9, and the word Shabbos in mispar katan equals 9.

Shabbos: Ta’am HaChaim Vayishlach 5768

is sponsored Lerefuah Sheleima Bonnie Bas Edith

I will iy”h deliver a class in Navi this Friday night at my home

at 26100 Marlowe Place in Oak Park.

We will be studying Sefer Shmuel, the first Perek.

The class will be 8:30-9:15 and there will be Oneg Shabbos

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

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

Vayishlach: The Dust of their feet

The Gemara (Sukkah 40) discusses the harsh punishment that one incurs when he treats the laws of Shemittah lightly. The Gemara uses the term avak shel sheviis, the dust of Shemittah, to refer to the less stringent laws of Shemittah. We find elsewhere that the Gemara uses the term avak Lashon hara to describe slander that is rabbinically prohibited, and the term avak ribbis in describing rabbinically prohibited interest on a loan. Why does the Gemara use the word avak, dust, in these instances? It is noteworthy that when Yaakov struggled with the angel of Esav, it is said (Bereishis 32:25) vayeiavek ish imo, and a man wrestled with him. The Gemara in Chullin 91a states that the angel of Esav appeared to Yaakov like a Torah scholar. Perhaps the meaning of the Gemara is that the angel of Esav attempted to convince Yaakov that although one must follow the mitzvos that are stated explicitly in the Torah, one can be more lenient regarding the rabbinical prohibitions. This is alluded to in the word vayeiavek, which is derived from the word avak, dust. For this reason the Gemara refers to certain rabbinical prohibitions with the term avak, to allude to the idea that it is the evil inclination, a.k.a. the angel of Esav, who is attempting to convince the person that he can be lenient regarding rabbinical prohibitions. We must adhere to the dictum recorded in Pirkei Avos 1:4, where it is said vehevay misabak bafar ragleihem, literally translated as sit in the dust of their feet, and homiletically interpreted that one should adhere to even the less stringent rabbinical prohibitions.

Shabbos: Ta'am HaChaim Vayeitzei 5768

Shabbos: Ta’am HaChaim Vayeitzei 5768

Shabbos in the Parashah

In this week’s parashah it is said (Breishis 29:1-3) vayisa Yaakov raglav vayeilech artzah vnei kedem vayar vehinei beer basadeh vehinei sham shelosha edrei tzon rovtzim aleha ki min habeer hahi yashku haadarim vihaeven gedolah al pi habeer vineesfu shama chol haadarim vigalilu es haeven meial pi habeer vishishku es hatzon viheishivu es haeven al pi habeer limkomah, so Yaakov lifted up his feet, and went toward the land of the easterners. He looked, and behold-a well in the field! And behold! Three flocks of sheep lay there beside it, for from that well they would water the flocks, and the stone over the mouth of the well was large. When all the flocks would be assembled there they would roll the stone from the mouth of the well and water the sheep; then they would put back the stone over the mouth of the well, in its place. The Ramban cites the Medrash (Bereishis Rabbah 70:8) that states that this entire episode regarding the wells and the shepherds removing the large stone alludes to the pilgrimage of the Jewish People on the three festivals and the drawing of the water alludes to the receiving of Divine Inspiration. The replacement of the stone alludes to the festival in the future at the time of the Ultimate Redemption. If we were to continue in the vein of the Medrash, we can suggest that the subsequent verses refers to Shabbos, which we find juxtaposed to the mention of the festivals in Parashas Emor. Thus, we read that Yaakov queries the people regarding their origins, and they respond that they are from Charan. This can allude to the idea that the weekday is akin to anger, as we find in the beginning of the parashah where it is said (Bereishis 28:10) vayeitzei Yaakov mibeer sheva vayeilech Charana, Yaakov departed Beer Sheva and went toward Charan. This verse can be interpreted homiletically to read that Yaakov left Beer Sheva, i.e. he entered into Shabbos, the seventh day, and Charan, i.e. anger, left. Yaakov then asks if they know Lavan. What was the purpose of Yaakov asking this question? Perhaps the idea is that the Shem MiShmuel writes that Calev and Pinchas, the two spies sent by Yehoshua, understood from Rachav that the inhabitants of the land were subdued, because Rachav was Lilis, the great demon. Once Rachav acknowledged that the inhabitants were fearful of the Jewish People, the spies knew that the land would be conquered by the Jewish People. Thus, Yaakov was wondering how Lavan was faring and if he would be able to be victorious over Lavan and his evil schemes. The shepherds responded that they know who Lavan is, i.e. that he is Balaam, the master sorcerer (see Gemara Sanhedrin 105a and Rashi Ibid; Targum Yonasan Bamidbar 22:5). Yaakov then queried them if there was peace by Lavan and they responded with the word shalom, peace. The Baal HaTurim notes that Yaakov asked haShalom lo, is there peace with him, and the shepherds responded shalom, peace. The Baal HaTurim writes that they did not answer that Lavan had peace, as it is said (Yeshaya 57:21) ein shalom amar Elokai larishaim, ‘there is no peace,’ said my G-d, ‘for the wicked.’ Based on what we have mentioned previously, we can suggest that Yaakov, who reflects Shabbos, wished to know how he could subdue Lavan, who in a later reincarnation would be Balaam. The shepherds responded, shalom, peace. The Gemara (Shabbos 119b) states that when a Jew arrives home from shul on Friday night, he is escorted by two angels, one good and one evil. If when he arrives home and finds the lamp burning, the table set and his bed made, the good angel says, “may it be the will of HaShem that it should be this way the next Shabbos as well,” and the bad angel is forced to answer amen against his will. If the table is not set, however, then the bad angel says, “May it be the will of HaShem that it should be this way the next Shabbos as well,” and the good angel is forced to answer amen against his will. Thus, the shepherds were intimating to Yaakov that the manner in which to subdue Lavan would be by Yaakov conducting himself properly and then Lavan, i.e. Balaam, would be forced to answer amen. It is noteworthy that the Ohr HaChaim HaKadosh (Bamidbar 23:24) explains that this is the rationale for why the Torah records the blessings that Balaam proffered on the Jewish People, as HaShem desired that the evil angel, i.e. Balaam, be forced to acknowledge that the Jewish People are blessed. Hashem should allow us to merit the holiness of Shabbos of which it is said (Prayer of Kegavna recited by Nusach Sefard) “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 in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech podeh umatzil, King Who redeems and rescues. What is the distinction between podeh and matzil? Are not redeeming and rescuing one and the same? A perusal of Scripture reveals that the word padah is associated with spiritual deliverance, whereas the word matzil is associated with physical deliverance,. Thus, we are declaring that HaShem is the King Who redeems us spiritually from all evil and HaShem also rescues us from any physical danger.

Shabbos in Tefillah

Hakol yeromimucha selah yotzeir hakol, All will exalt You, Selah! You Who forms everything. What does the word Selah mean? It is interesting to note that the word Selah is similar to the word soles, which means fine flour. It is also said (Yeshaya 57:14) viamar solu soul panu derech harimu michshol miderech ami, He will say, “Pave, pave! Clear the road! Remove the obstacle from My people’s path.” Although the standard translation of the word Selah is eternal, we can suggest that Selah connotes that HaShem is pure and refined, and we must strive to emulate HaShem in this manner. We are fortunate to have the opportunity to praise HaShem, so we must refine and purify ourselves so we can be worthy of praising HaShem.

Shabbos Story

In the city of Cracow resided an elderly, wealthy Jew, Reb Shimon. His wealth was well known to the people of Cracow; just as well known, however, was his stinginess. All the days of his life, he did not so much as give one coin to tzedakah. Thus his nickname: “Shimon the Miser.” One day, Reb Shimon passed away. The town’s burial society decided to bury him in a disgraceful manner and lay him to rest on the outskirts of the cemetery, a place reserved for the lowly members of the town. That Friday afternoon, the rabbi of Cracow, Rabbi Yom Tov Lipman Heller (author of “Tosafos Yom Tov”), sat in his home engaged in Torah study. Suddenly, he heard a faint knock at the door. “Come in,” the rabbi called out. The door opened and in walked Reb Zalman, one of the poor men of Cracow. “Rebbe,” said Reb Zalman, “could you please help me? This week, I do not have even one coin in order to buy food for Shabbos.” “What do you mean by, ‘this week’?” asked Rabbi Heller. “What did you do until this week?” “Until this week,” answered Reb Zalman, “every Friday morning, I would find an envelope placed under my door containing the amount of money I need to buy food for Shabbos. Yet this morning, I checked under my door and there was no envelope! I am therefore left without any money to buy Shabbos food." While they were conversing, there was another knock at the door. Another pauper walked in; he, too, came to ask for money for Shabbos. He was followed by another pauper and yet another.... They all had the same request: “Rabbi, please provide us with our Shabbos needs.” The wise rabbi deduced that the man who had passed away that week, an individual who everyone had thought to be a miser, was in reality a hidden tzaddik who had performed the mitzvah of tzedakah with utmost secrecy. Every week, Reb Shimon had apparently provided scores of Cracow’s poor with the funds to acquire their Shabbos needs. The rabbi made a public announcement: “I order the entire community to gather in the shul at once!” The rabbi, wrapped in his tallis, ascended the podium, opened the ark, and declared, “We, the people of Cracow, are gathered here today in order to beg forgiveness from one of the tzaddikim that lived in our midst. His greatness went unnoticed by us; we denigrated him and called him, ‘The Miser.’ “In the name of the entire community,” cried the rabbi, “I hereby beg for total forgiveness from Reb Shimon, who was a righteous and holy Jew!” Years later, when it came time for Rabbi Heller to depart to his Heavenly abode, he requested to be buried next to the tzaddik, Reb Shimon.

Shabbos in Navi

Yehoshua Chapter 11

In this chapter the Navi continues to elaborate on the conquest of Eretz Yisroel. It is said that Yehoshua defeated many kings and destroyed their cities. It is said further that not one city made peace with the Jewish People except for the Chivi, inhabitants of Giveon. This was due to the fact that HaShem hardened their hearts toward battle against the Jewish People in order to destroy them-that they not find favor-so that they would be exterminated, as HaShem had commanded Moshe. The Gemara (Sanhedrin 58b) states that a gentile who observes Shabbos is liable the death penalty. The Zohar states that Shabbos is shalom, peace. Perhaps this is an additional reason why the nations refused to make peace with the Jewish People. Only a Jew can experience true peace, whereas a gentile, who is prohibited from observing Shabbos, cannot experience true peace.

Shabbos in Agadah

The Medrash (Bereishis Rabbah 11:7) states that Yaakov reflects Shabbos. Why is it that Yaakov has more of a connection to Shabbos than the other Patriarchs? Perhaps the idea is that Yaakov was subject to exile, whereas Avraham and Yitzchak were not exiled from their homeland for a lengthy period of time. Shabbos means to rest, and it was specifically Yaakov who was able to appreciate the rest from the hardships of exile. This idea can also help us understand why the World to Come is referred to as a day that is completely Shabbos. Given the fact that the majority of our history we have been in exile, it is only fitting that our reward be that we merit Shabbos for eternity.

Shabbos in Halacha

One is prohibited from pouring hot water from a kettle or urn (kli rishon) into a cup containing some cold water. One can, however, add a small amount of hot water to a larger quantity of cold water, as long as the resulting mixture will not be yad soledes bo.

Shabbos in Numbers and Words

The Medrash states that shamor, safeguard the Shabbos, and zachor, remember the Shabbos, were said by HaShem in one utterance. The word shamar (without the letter vav) in mispar katan, digit sum, equals 9, and the word Shabbos in mispar katan also equals 9. The word zachar (without the letter vav) in mispar katan equals 11, and 1+1=2, which denotes the concept that everything on Shabbos is double.

Shabbos: Ta’am HaChaim Vayeitzei 5768

I will iy”h deliver a class in Navi this Friday night at my home

at 26100 Marlowe Place in Oak Park.

We will be studying Sefer Shmuel, the first Perek.

The class will be 8:30-9:15 and there will be Oneg Shabbos

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

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