Shabbos: Ta’am HaChaim Mishpatim 5768

Shabbos: Ta’am HaChaim Mishpatim 5768

Shabbos in the Parashah

In this week’s parashah the Torah informs us of the laws regarding an Eved Ivri, the Jewish slave. It is said (Shemos 21:4) im adonav yitein lo isha viyaldah lo vanim oh vanos haishah viladeha tihiyeh laadoenaha vihu yeitzei vigapo, if his master will give him a woman and she bears him sons or daughters, the wife and her children shall belong to her master, and he shall go out by himself. Rashi, quoting the Gemara (Kiddushin 14b) states that this woman that the Torah refers to is a shifcha kinaanis, a non-Jewish maidservant. One must wonder how it is possible that the Torah warrants that the Jew have a relationship with a gentile. What is it about this Jewish slave that forces him to bear such conditions? The Baalei HaTosafos (in Otzar Pirushei Baalei HaTosafos) answers this question by offering us an amazing insight into the sanctity of a Jew. The Baalei HaTosafos posit that when a Jew is subjugated to his master, his body is sold to the master, thus excluding him from the sanctity of being Jewish. Thus, even if the matter were not to offer the Jewish slave a non-Jewish maidservant, his new status would allow the slave to take the woman on his own. This concept is truly profound. According to Rashi, we are discussing here a Jew who was sold into slavery because he had stolen and did not have the money to pay back what he had stolen. Is it possible that a person would descend to the nadir of spirituality merely because he has stolen and could not afford to rectify his sin? Although the Torah’s ways are hidden from us, it is apparent from the words of the Baalei HaTosafos that slavery is not merely a form of punishment. Rather slavery is a lifestyle change. We see that Yosef was sold into slavery and if not for HaShem protecting him every step of the way, he could have been lost from the Jewish People forever. Slavery could be defined more as freedom, albeit freedom from HaShem and His Torah. The true king, writes the Ibn Ezra (Bamidbar 6:7) is one who is free from his physical desires. All week long we struggle with slavery, as the Evil Inclination and the servitude towards the non-Jewish influences allows us to lose our grip from the aristocratic status that we are all born into. On Shabbos, however, when all harsh judgments depart and we are one with HaShem, we have truly regained our freedom and independence from the evil forces. Thus, just like the slave who must serve for six years and then he is granted his freedom, so too we are required to be enslaved for six days of the week, and on Shabbos, we are granted freedom to indulge in the Holy Day of Shabbos, and to be alone with our Creator.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Yotzreinu yotzeir Bereishis, our Molder, Molder of the entire work of creation. What is the difference between the fact that HaShem molded us and the fact that He molded the entire creation? Perhaps the answer to this question is that the Medrash (Bereishis Rabbah Bereishis 1:1) states that the world was created for the Jewish People. Thus, despite the fact that HaShem molded all of creation, we must know that all of creation was only molded for us, The Jewish People, HaShem’s Chosen Nation.

Shabbos in Tefillah

Elokei olam birachamecha harabim racheim aleinu, Eternal G-d, with Your abundant compassion be compassionate to us. It is intriguing that in this passage we invoke HaShem’s mercy four times. This passage is adapted from the weekday prayer, so we can easily explain the supplication of mercy as being a part of the standard prayer. This would justify our beseeching HaShem for mercy on the Holy Shabbos, despite the resistance that our Sages normally displayed towards personal requests being recited on Shabbos. Yet, we must wonder why the rabbis felt it necessary to include these supplications at all on Shabbos. Would it not have sufficed to praise HaShem in other forms instead of mixing praises and supplications? Perhaps the answer to this question is that despite the fact that the rabbis did not sanction personal request on Shabbos, we are still required to beseech HaShem to have compassion on us. I once heard in the name of Rav Mordechai Gifter zt”l, the revered Rosh HaYeshiva of Telshe in Cleveland, Ohio, that in the blessing before shema we beseech HaShem, Avinu av harachaman hamiracheim racheim aleinu visein bilibeinu binah lihavin ulihaskil, our Father, merciful Father, Who acts mercifully, have mercy upon us, instill understanding in our hearts to understand and elucidate. Rav Gifter asked, what is the meaning of all these requests for Heavenly Compassion? In his inimitable style, Rav Gifter answered, “Torah study requires Heavenly Compassion!” I believe that the same idea would apply regarding our passage here. To praise HaShem we require Heavenly Compassion. We require the mercy of HaShem in every aspect of our lives. Hashem should have mercy on His Beloved Nation and bring us the redemption, with compassion, speedily, in our days.

Shabbos Story

Dovid, a serious yeshiva student, boarded the last flight out of Los Angeles on his way back to his Yeshiva in New York. He was glad that they were going to serve food as he had left his home in a rush and did not get a chance to eat supper. Sitting next to him on the airplane, was a southern fellow who knew little about Judaism, and considered Dovid a curiosity. As the plane flew eastward, he bantered with Dovid about Jews, religion and the Bible, in a poor attempt to display his little bits of knowledge. Hungry and tired Dovid humored him with pleasantries and not much talking. He was pleased when his kosher meal was finally served. The kosher deli sandwich came wrapped in a plastic tray, and was sealed with a multiple array of stickers and labels testifying to its kosher integrity. His new-found neighbor was amused as Dovid struggled to break the myriad seals and reveal the sandwich, which unbelievably looked just as appetizing as the non-kosher deli sandwich the airline had served him. “Hey,” he drawled, “your kosher stuff does not look too bad after all!” Dovid smiled and was about to take his first bite into the sandwich when he realized that he had to wash his hands for the bread. He walked to the back of the plane to find a sink. It took a little while to wash his hands properly, but soon enough he returned to his seat. His sandwich was still on his tray, nestled in its ripped-open wrapping, unscathed. And then it dawned upon him. There is a rabbinic ordinance that if unmarked or unsealed meat is left unattended in a gentile environment, it is prohibited to be eaten by a Jew. The Rabbis were worried that someone may have switched the kosher meat for non-kosher. Dovid felt that in the enclosed atmosphere of an airplane cabin, nothing could have happened. After all, no one is selling meat five miles above earth, and would have reason to switch the meat, but a halacha is halacha, the rule is a rule, and Dovid did not want to take the authority to overrule the age-old Halacha. Pensively he sat down, made a blessing on the bread and careful not to eat the meat, he took a small bite of the bread. Then he put the sandwich down and let his hunger wrestle with his conscience. “Hey pardner,” cried his neighbor, “what is wrong with the sandwich?” Dovid was embarrassed but figured; if he could not eat he would talk. He explained the rabbinic law prohibiting unattended meat and then added with a self-effacing laugh, “and though I am sure no one touched my food, in my religion, rules are rules.” His neighbor turned white. “Praise the Lord, the Rabbis, and all of you Jewish folk!” Dovid looked at him quizzically. “When you were back there doin’ your thing, I says to myself, “I never had any kosher deli meat in my life. I thought I would try to see if it was as good as my New York friends say it is! Well I snuck a piece of pastrami. But when I saw how skimpy I left your sandwich, I replaced your meat with a piece of mine!

Shabbos in Navi

Yehoshua Chapter 22

In this chapter the Navi records a remarkable incident that occurred regarding the tribes of Reuven, Gad and half the tribe of Menasheh. Upon settling in Trans-Jordan, those tribes proceeded to build a large mizbeiach, altar, as a showpiece. The tribes in Eretz Yisroel decided to confront the tribes of Reuven, Gad, and half of Menasheh, and they accused them of treason and rebelling against HaShem. The tribes of Reuven, Gad and half of Menasheh defended their actions, declaring that they only built the mizbeiach so that the children of the other tribes should not claim to the children of Reuven, Gad, and half of Menasheh in the future that they have no share in HaShem. This would cause the children of Reuven, Gad and half of Menasheh to stop fearing HaShem. Thus, these tribes made their decision to build the mizbeiach as a witness for the future generations that they will say that their fathers made the mizbeiach for a testimony between us and you, and not for the purpose of offering sacrifices. The other tribes were pleased with this response, and they returned to Eretz Yisroel. This incident requires in-depth study. However, there is one concept that stands out and is worth touching upon. The two and a half tribes were concerned for the future, so they erected a structure that would demonstrate that they had not abandoned their faith. Shabbos is a testimony that HaShem created the world in six days and that He rested on the seventh day. One must study the laws of Shabbos in-depth so that he can know how to properly honor the Shabbos and so that one does not desecrate the Shabbos. The Gemara (Shabbos 119b) teaches us that whoever prays on the eve of Shabbos and recites vayechulu, it is as if he is a partner with HaShem in the act of creation. This is truly a phenomenal idea. When one merely recites a passage from the Torah, he is akin to having had a share in the creation of the world. We should all strengthen ourselves in the honor and safeguarding of Shabbos, so we can be a testimony to ourselves, our children and to the entire world that the Jewish People are a part of the act of creation.

Shabbos in Agadah

The Gemara (Shabbos 119b) teaches us that whoever prays on the eve of Shabbos and recites vayechulu, it is as if he is a partner with HaShem in the act of creation. The Maharal (Ibid) in his second explanation of this gemar writes that HaShem created the heavens and the earth through speech. Thus, when one recites vayechulu on Friday night, he is a partner with HaShem in creation through his speech. It is for this reason, writes the Maharal, that the Gemara subsequently proves that speech is akin to action, as it is said (Tehillim 33:6) bidvar HaShem shamayim naasu, by the word of HaShem the heavens were made. When one recites vayechulu at the onset of Shabbos, he has an attachment above with the speech of HaShem, so to speak.

Shabbos in Halacha

In summary, one cannot reheat cooked foods in a manner that resembles cooking, i.e. on a flame or inside an oven. Rather, one must reheat cooked foods in an unconventional manner, i.e. atop another pot, near a flame, in a kli rishon, or on a non-adjustable hot plate.

Shabbos in Numbers and Words

The Gemara (Shabbos 119b) teaches us that whoever prays on the eve of Shabbos and recites vayechulu, it is as if he is a partner with HaShem in the act of creation. It is noteworthy that the word vayechulu in mispar katan, digit sum, equals 18, and 1+8 equals 9. Shabbos in mispar katan equals 9, and the word emes, truth, in mispar katan equals 9. Thus, one who recites vayechulu is testifying to the truth that HaShem created the world in six days and that HaShem rested on Shabbos. [Correction from last week: I wrote that the words vechol tzivaam also begin with letters that equal 9 in mispar katan, digit sum, and Shabbos equals 9 in mispar katan. This is incorrect, as the words vechol tzivaam begin with letters that equal 15 in mispar katan, not 9.]

Shabbos: Ta’am HaChaim Mishpatim 5768

is sponsored by Mr. and Mrs. Hillel Shapiro in honor of the Chosson Ari Ellenberg

I will be delivering a class in Navi this Friday night

at my home 26100 Marlowe Place in Oak Park.

The class will be 8:45-9:15

We will be studying Sefer Shmuel Perek 1 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

Shabbos: Ta’am HaChaim Yisro 5768

Shabbos: Ta’am HaChaim Yisro 5768

Shabbos in the Parashah

In this week’s parashah it is said (Shemos 18:1) vayishma Yisro chohein Midyan chosein Moshe es kol asher asa Elokim liMoshe uliYisroel amo ki hotzi HaShem es Yisroel mimitzrayim, Yisro, the minister of Midian, the father-in-law of Moshe, heard everything that G-d did to Moshe and to Israel, His people – that HaShem had taken Israel out of Egypt. The literal translation of the word vayishma is and he heard. Rashi quotes the Gemara (Zevachim 116a) that states that Yisro heard about the defeat of Amalek in battle and about the splitting of the Sea, and therefore he came. It is said (Shmuel I 15:4) vayeshama Shaul es haam, Shaul had all the people summoned. Thus, the word shama can also connote gathering. What is the association between hearing and gathering? In the simple sense, when one listens to someone else’s summons, he is essentially gathering his hearing faculties and concentrating on what the other person has to say. In a deeper sense, however, the idea of gathering is that one is taking leave of what he has previously been engaged in and he is now embarking on something new. Yisro, according to the Medrash (Mechilta Yisro 1), had sought out and worshipped every single idol that existed in his time. Yet, Yisro ultimately forsook all the idols and religions and entered himself under the wings of the Divine Presence, i.e. he converted to Judaism. Yisro was able to leave everything that he believed in behind him and embrace HaShem and His Torah. Thus, vayishma Yisro, Yisro did more than hear. Yisro left what he had been accustomed to and he embarked on a new career. This is the lesson of this week’s parashah. Too often we are stuck in the daily grind of religious observance, without any battle with Amalek or splitting of the Sea to pull us out. Nonetheless, we all battle the Evil Inclination, who Amalek represents, and we all struggle to earn a livelihood, which the Gemara (Pesachim 118a) compares to being as difficult as the splitting of the Sea. When HaShem allows us to witness victory over the Evil Inclination and to be cognizant of the Divine Providence in the area of sustenance, then we are forsaking the pagans of our time and we are embracing HaShem and His Torah similar to Yisro in his time. There is another aspect to Yisro and his new path in life. It is said (Shemos 18:10) vayichad Yisro, Yisro rejoiced. It is insufficient to stir from complacency and still be worried and depressed about what life will bring. One must rejoice in his great fortune of being able to serve the King of Kings. Who was gracious enough to grant us life and bestow upon us the opportunity of studying Torah and performing mitzvos. Furthermore, HaShem gave us the Holy Shabbos, when one does not have to be concerned for the Evil Inclination, as all harsh judgments depart with the onset of Shabbos. One is also prohibited from engaging in labor on Shabbos, and this knowledge alone should allow us to realize that it is not our efforts that sustain our existence. Rather, it is HaShem and His Holy Torah and His Holy Shabbos that allow us to exist. Let us all take up the clarion call of Yisro by gathering our strength to hear the voice of HaShem that will lead us to greater service of HaShem and His Holy Torah.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech elyon al kol tzava marom, O King Who is exalted above the entire heavenly array. The word tzava is normally translated as array or hosts. Yet, the commentators offer other interpretations of this word. The Ramban (Bamidbar 1:3) writes that the word tzava means a gathering of people. The Targum (Shemos 38:8; see also Ibn Ezra, Ramban and Sforno Ibid) renders the word hatzovos to mean prayer. Based on the above interpretations, we can suggest that the meaning of the passage here is that when we gather together in prayer, which is a matter that stands at the pinnacle of the world, (See Brachos 6b) to “shake the heavens,” we must acknowledge that HaShem is above everything and it is only HaShem Who has the capabilities to hear our prayers and fulfill our wishes.

Shabbos in Tefillah

Hameshubach vihamefoar vihamisnasei mimos olam, Who is praised, glorified and extolled since days of old. One must wonder of what significance is the idea that HaShem is praised, glorified and extolled since days of old. Perhaps the idea is that the Sfas Emes (Chanukah 5661 and many other instances) writes that the word olam, meaning world, is similar to the world helam, which means hidden. Thus, we can suggest that HaShem has been and will always be praised, regardless of whether mankind praises HaShem. The Gemara (Sanhedrin 94a) states that when HaShem performed a great miracle for the Jewish People and obliterated the Assyrian army of Sancheiriv, Chizkiyah did not sing shirah and he forfeited the opportunity to be Moshiach. Nonetheless, the land sang shirah in his stead. Similarly, we declare that HaShem is praised, glorified and extolled since days of old, i.e. even when it was hidden from mankind the need to praise HaShem. This can occur in times of catastrophe, Heaven forbid, or even when HaShem performs an extraordinary miracle, as man has the capability of forgetting that HaShem wrought the miracle. When we know that the praise of HaShem will be declared regardless of whether man desires to do so, we can then make the extra effort to praise and thank HaShem for all the miracles that He performs for us.

Shabbos Story

My step-grandfather writes in his memoirs the following amazing story about his paternal grandparents. Reb Yaakov, his grandfather, was one of the rare individuals upon whom one could confidently confer the title “men who despise money.” He writes: Grandfather Yaakov and his brother Yonta were engaged in heavy physical work. They specialized in draining swamp land to produce additional crops. In the cold months, grandpa worked for a brewery in Ponadel, which was operated by a Jewish innkeeper. Grandpa was a devoted Lubavitch Chassid, and was scrupulously honest in all his dealings. He was married to Nechama, who came from a learned family in Dvinsk. The family lived modestly, always having enough to eat and to help less fortunate neighbors. Grandma was a frugal manager, and made the most of what grandpa earned. Grandma came from Dvinsk, from a family that produced a famous scholar and rabbi. Her cousin, Reb Meir Simcha Ha-Kohen, was the gaon of Dvinsk. Grandma was described to me by a local resident as the most righteous woman in town. He still remembers her going to the synagogue carrying a large prayer book with wooden covers under her arm. She was very charitable, making sure that others had the necessities to celebrate the Shabbos. In the summer, she would pick wild raspberries that grew around the cemetery fence. She would process the juice and store it for the winter, when she would provide it as a home remedy for the sick. Today we know that raspberries are high in vitamin content, and could indeed help as a home remedy. My father told me that she would go and clean up the hekdesh, a shelter for homeless wayfarers usually in a mess. Once, he said, there was a man in town who was dying from an advanced stage of syphilis; no one would come near him but grandma, who nursed him in his agony. In her old age, she fasted two days a week. Grandpa was a man of great honesty and integrity, as illustrated by the following story, that I call “The Dowry.” My grandparents’ oldest child was a daughter, Sara Malla. In those days, when a girl reached sixteen she was already referred to as a kallah maid (a bride girl), and the hunt was on for a suitable husband. It was customary for the bride’s parents to provide a dowry, a sum of money to start the couple in their new life. A suitable husband was found for Sara Malla, and the agreement called for a 200 ruble dowry. As the time approached for the completion of the marriage arrangements, my grandparents had only been able to get together 170 rubles toward the 200 ruble dowry. This is where things stood when a strange thing happened. Grandpa worked for a brewery run by the local innkeeper. Each day, when he finished his work, he would stop at the inn and discuss with his boss what was happening at the brewery. On the day of this event, the shtetl was alive with people. It was the market day, when the peasants from the surrounding area came to town. They sold their produce, bought provisions, and settled in at the pub to regale themselves with beer and vodka. This day, as well as all other days, grandpa came in to see his boss. The town was abuzz, and in the inn there was drinking and loud laughter. As grandpa left the inn and walked on to the town square, lo and behold, he saw a small sack on the ground. He bent down and picked it up. He was surprised how heavy it was. He opened it up, and what do you think he found? Thirty gold rubles! There was no name or identification as to who owned it. The square was a public place, and since there were no identifying marks, according to both Jewish and Russian law, he was entitled to keep the money. At this stage, you would guess what was going to happen with that money. Just the right amount to complete Sara Malla’s dowry! But to grandpa, when it came to honesty, there were no shadings. It was either black or white. He returned to the inn, found his employer, and told him of what he had found. He requested that the rightful owner be found, and the sack be returned to him. Without further comment, he left for home. When the family was having their evening meal, grandpa casually told of what had taken place that day. Well, grandma was very pious, and was in constant touch with G-d. Among the other things she prayed for was the completion of the dowry, so that her daughter could get married. When she heard grandpa’s story, she felt sure that Hashem had heard her pleas, and had so neatly sent just the right amount. The dowry would be complete, and her daughter's wedding would take place. She made this known to grandpa in no uncertain terms. She called him a fool, and accused him of throwing Hashem's gift away. He kept protesting that it was not his money. It was not his money. Time for completing the dowry passed, and the match could not be completed. The deal was off. Weeks later, a young man by the name of Moshe, from a good Ponadel family, approached grandpa in the synagogue. He said he heard that Sara Malla was no longer spoken for, and that he would like to be considered as a suitable husband. When the two families got together, grandpa asked what dowry was expected. “I came to ask for your daughter,” Moshe replied, “that is dowry enough for me.” The rest of the story is there for all to see. The young couple was married, and enjoyed a fruitful life together. Moshe was a devoted husband and father. He was very respectful of my grandparents, and if you asked my father and his siblings, they would have told you that he was the pillar of the family. [Morris Silbert, Family History and Other Stories, p. 3-6].

Shabbos in Navi

Yehoshua Chapter 21

In this chapter the Navi records the cities and the open surrounding spaces that were given to the tribe of Levi to dwell in. It is said that the total cities of the Levites within the possession of the Children of Israel were forty-eight, and their open spaces. It is noteworthy that on Friday night we recite the chapter of Mishlei that begins with eishes chayil, woman of valor. The word chayil in numerical value equals 48, and the Mishnah in Avos (6:6) states that Torah is acquired by means of forty-eight qualities. The Zohar states that a Torah scholar is in the category of Shabbos. The Rambam (end of Hilchos Shemittah ViYoveil) writes that not only the tribe of Levi, but anyone who takes upon himself the yoke of Torah and the service of HaShem, is rendered holy of holies and will have his livelihood provided for similar to the Levites. Thus, we can suggest that it was appropriate that the tribe of Levi, who were the Torah scholars of the nation, received forty-eight cities as forty-eight is the number of qualities that a Torah scholar must posses. A Torah scholar is akin to Shabbos, and it is for this reason that we recite eishes chayil at the onset of Shabbos.

Shabbos in Agadah

One must wonder why Shabbos is listed in the Aseres HaDibros, translated as the Ten Commandments. It would seem that all the commandments are either regarding belief in HaShem or not committing a sin, such as stealing and murder. The mitzvah of honoring ones parents also relates to ones behavior towards others, as one who does not respect his parents will most likely not respect anyone else in the world. Why is it, then, that Shabbos is listed amongst those mitzvos that relate to believing in HaShem and relating to ones fellow man? One answer to this question is that Shabbos is the foundation of our belief, and one who intentionally violates Shabbos is akin to one who worships idols (Eiruvin 69b). Thus, Shabbos is listed in the Aseres HaDibros as a fundamental of our belief that HaShem created the world in six days and rested on the seventh day. Furthermore, Shabbos is a time when the entire Jewish People unite in their service of HaShem, so Shabbos is also related to ones relationship with his fellow man.

Shabbos in Halacha

One can use a hot plate that has only one temperature setting (i.e. it has no temperature-control knob) if it is generally not used for cooking and it is merely used to keep food warm. (One must obviously connect the hot plate before Shabbos.) A hot plate that has adjustable temperature settings is deemed to be a conventional method of cooking and one is prohibited from placing food on such a hot plate on Shabbos.

Shabbos in Numbers and Words

It is said (Bereishis 2:1-2) vayechulu hashamayim vihaaretz vechol tzivaam vayechal Elokim bayom hashevii melachto asher asa vayishbos bayom hashevii mikol melachto asher asa, thus the heaven and the earth were finished, and all their array. By the seventh day G-d completed His work which He had done, and He abstained on the seventh day from all His work which He had done. In these words there are numerous allusions to Shabbos. The words vechol tzivaam end with the letters lamed and mem, which equal in mispar katan, digit sum, 7, which alludes to Shabbos, the seventh day of the week. The words vechol tzivaam also begin with letters that equal 9 in mispar katan, digit sum, and Shabbos equals 9 in mispar katan. The words vayechal Elokim also end with letters that equal 7 in mispar katan. The words bayom hashevii begin with letters that equal 7 in mispar katan. The words vayishbos bayom hashevii end with letters that equal 9 in mispar katan, and Shabbos in mispar katan equals 9. The words mikol melachto asher begins with letters that equal 9. The words mikol melachto end with letters that equal 9 in mispar katan.

Shabbos: Ta’am HaChaim Yisro 5768

is sponsored Lerefuah Sheleima

Tinok Ben Aviva and Ilana Leah Bas Shaindel Rochel bisoch shaar cholei Yisroel

I will be delivering a class in Navi this Friday night

at my home 26100 Marlowe Place in Oak Park.

The class will be 8:30-9:15

We will be studying Sefer Shmuel Perek 1 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