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
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.
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
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
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.
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
Max Bednarsh ob”m
I will iy”h deliver a class in Navi this Friday night at my home
at 26100 Marlowe Place in
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.
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