Shabbos: Ta’am HaChaim Vayakhel 5768

Shabbos: Ta’am HaChaim Vayakhel 5768

Shabbos in the Parashah

In this week’s parashah it is said (Shemos 35:1) Vayakhel Moshe es kol adas binei yisroel vayomer aleihem eileh hadevarim asher tzivah HaShem laasos osam, Moshe assembled the entire assembly of the Children of Israel and said to them: “These are the things that HaShem commanded, to do them.” The Baal HaTurim writes that at the end of last week’s parashah it is said (Shemos 34:35) virau binei yisroel es penei Moshe ki karan ohr penei Moshe, when the Children of Israel saw Moshe’s face, that Moshe’s face had become radiant. The Torah juxtaposes this verse to the parashah of Shabbos to teach us what the Medrash (Bereishis Rabbah 11:2) states that the shine on one’s face during the week is not the same as the shine one exudes on Shabbos. This teaching is fascinating, as it reveals to us the secrets that are hidden within the Torah. Additionally, there is another aspect to Shabbos that is alluded to in this opening verse. The Baal HaTurim writes that the fact that the Torah juxtaposes Vayakhel, and he assembled, to the laws of Shabbos, reflects on the idea that on Shabbos and on the festivals the people come to hear the lectures. I would like to extend this idea further to incorporate the idea of unity. There is a custom that one immerses himself in a mikveh prior to the onset of Shabbos. It is accepted that the reason for this is so that one enters into the Shabbos in state of purity and holiness. Perhaps there is an added dimension to the concept of immersing in a mikveh prior to the onset of Shabbos. The word mikveh means gathered. It is said (Bereishis 1:9) vayomer Elokim yikavu hamayim mitachas hashamayim el makom echod viseiraeh hayabashah vayehi chein, Hashem said, “Let the waters beneath the heaven be gathered into one area, and let the dry land appear.” Thus, we see that a mikveh means a gathered pool of water. It is noteworthy that the verse states that the waters shall be gathered into one makom, area. It would seem that the words mikveh and makom are associated as they both contain the letters mem, kuf and vav (the root word for mikveh is kaveh and makom is a different word; I am just referring to the similarity in letters). This verse is actually the first time that the word makom is mentioned in the Torah. We recite in the Shabbos Mussaf prayers the words ayeh mikom kevodo, where is His place of glory? The Arizal writes that the word ayeh is an acronym for the words es yom haShabbos. We have mentioned previously that the word makom appears to signify Shabbos. Shabbos is thus the place where we are focused on and to which we gather ourselves. One immerses in a mikveh prior to the onset of Shabbos to demonstrate that he is uniting himself with all of the Jewish People. This idea is essentially the underlying theme of any mitzvah that we perform. The Medrash (Toras Kohanim Kedoshim) states that the mitzvah of viahavta lereiecho kamocha, that one should love his friend like himself, is a great rule in Torah. This is interpreted to mean that whenever one performs a mitzvah, in some respect he is incorporating the entire Jewish People in the fulfillment of the mitzvah. Thus, one immerses in a mikveh, a gathering of water, to enter into the makom echod, the one place, which alludes to Shabbos, which is referred to as raza diechod, the Secret of Unity. Hashem should allow us to purify our hearts so that we are united in serving Him and observing His Holy Shabbos.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Umitcoh osher vechavod, amid wealth and honor. It is said (Mishlei 10:22) bircas HaShem hi taashir, it is the blessing of HaShem that enriches. The Medrash (Bereishis Rabbah 11:1) states that this refers to Shabbos. One who observes the Shabbos will merit great riches. The reason for this, writes the Igra DiKallah, is because the Zohar states that Shabbos bestows blessing upon the six days of the week. Thus, when one observes the Shabbos properly, he will merit great riches from his work during the week, and this will allow him to receive Shabbos amid wealth and honor.

Shabbos in Tefillah

Misgav baadeinu, be a stronghold for us. We have already mentioned that HaShem is Tzur misgabeinu, our rocklike stronghold. One must wonder, then, why are we requesting now that HaShem should be a stronghold for us? Perhaps the answer to this question is that the word Misgav stronghold, is reserved for the Jewish People, as it is said (Tehillim 20:2) yancho HaShem biyom tzarah yisagevcha shem Elokei Yaakov, may HaShem answer you on the day of distress; may the Name of Yaakov’s G-d make you impregnable. We find that Moshe requested from HaShem that He only rest His Divine Presence on the Jewish People and not on the gentiles. Similarly, we request that HaShem be a stronghold for us and not for the other nations of the world.

Shabbos Story

A famous Magid was asked to lecture in a prosperous and modern city. Before he was to speak he was told to consult with the synagogue's president. “This is a very distinguished community,” he was told, “and we must be careful. We surely would not want to offend anyone with even the slightest rebuke.” The Magid met the president who was sitting in a richly upholstered leather armchair behind a mahogany desk. As the Magid entered, the man rested his lit cigar on the corner of a brass ashtray. “Rabbi,” asked the president, “you have a reputation as a remarkable speaker. One who inspires crowds and makes - might I say - waves. “Pray tell me,” he continued, “what are you intending to speak about in our town?” The Magid promptly replied, “I intend to talk about Shabbos observance.” The president’s face turned crimson. “Oh no dear rabbi, please. In this town, such talk will fall on deaf ears. We all struggle to make a living and Shabbos is just not in the cards. I implore you. Talk about something else.” The rabbi pondered. “Perhaps I should talk about kashrus.” “Kashrus? Please,” begged the president, “do not waste your time. There has not been a kosher butcher in this town for years.” “How about tzedakah?” offered the Magid. “Charity? Give us a break. Do you know how many shnorrers visit this town each week. We are sick of hearing about charity!” Meekly the Magid made another suggestion. “Tefillah? (prayer).” “Please. In a city of 1,000 Jewish families, we hardly get a weekday minyan. The synagogue is never filled except on the High Holy Days. No one would be interested.” Finally the Magid became frustrated. “If I cannot talk about Shabbos, and I cannot talk about tzedakah, and I can not discuss kashrus, what do you want me to talk about?” The president looked amazed. “Why, rabbi,” exclaimed the president. “That is easy! Talk about Judaism!”

The daughter of Rabbi Zusia of Anipoli was engaged. As poor as he was, Reb Zusia and his wife scraped together enough money for a seamstress to sew a beautiful gown for the bride-to-be. After a month the gown was ready, and Reb Zusia’s wife went with her bundle of rubles to the home of the seamstress to get the finished gown. She came home empty-handed. “Where is the gown?” asked both the Rebbe and his daughter, almost in unison. “Well,” said his wife, “I did a mitzvah. When I came to pick up the gown, I saw tears in the eyes of the seamstress. I asked her why she was crying and she told me that her daughter, too, was getting married. Then she looked at the beautiful gown that she had sewn for me and sighed, “if only we could afford such beautiful material for a gown.” Reb Zusia’s wife continued. “At that moment I decided to let the seamstress have our gown as a gift!” Reb Zusia was delighted. The mitzvah of helping a poor bride was dear to him and he longed for the opportunity to fulfill it. But he added one question to his wife. “Did you pay her for the work she did for us?” “Pay her?” asked the wife. “I gave her the gown!” “I am sorry,” said the Rebbe. “You told me the gown was a gift. We still owe her for the weeks of work she spent for us.” The Rebbetzen agreed, and in addition to the gift of the gown she compensated the seamstress for her work. [Stories told by Rabbi Mordechai Kamenetzky and reprinted with permission from torah.org]

Shabbos in Navi

Shoftim Chapter 2

In this chapter the Navi records the death of Yehoshua and his entire generation. It is said that the people served HaShem all the days of Yehoshua and all the days of the elders who outlived Yehoshua. The subsequent generation, however, did not know HaShem and they forsook HaShem to follow strange gods. When HaShem observed this behavior, He declared that He would no longer drive away the nations, as HaShem wished to test the Jewish People to see if they would follow in His ways or not. Rav Shamshon Rafael Hirsch (Shemos 1:6) writes that the word dor, literally translated as generation, is similar to tefer, which means stitches. Thus, a generation symbolizes a tapestry of people, who are connected to each other. When the Jewish People forsake HaShem, they are demonstrating that they are a dor acher, an estranged generation. Regarding Shabbos it is said (Shemos 31:16) veshamru binei yisroel es haShabbos lassos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. Shabbos is a time for families to connect and to spend time together in the service of HaShem. HaShem should allow us to merit seeing dor yesharim, upright generations, and with our collective observance of Shabbos, we should merit the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in Agadah

The Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. The Tur (Orach Chaim 290) writes that when the Jewish People were wandering in the Wilderness, the Torah complained to HaShem, “Hashem, when the Jewish People enter into Eretz Yisroel, what will happen to me? Who is going to study me? The Jewish People will be preoccupied with plowing, planting and harvesting their fields. When will they have time to study?” Hashem responded to the Torah, “I have a partner for you, and this is the Shabbos. On Shabbos the Jewish People will not be engaged in labor. They will go to the study halls and devote themselves to the study of Torah.” Shabbos is, according to the Zohar, the day of the soul. Were one to recognize the true value of Shabbos, he would not waste a minute of Shabbos in frivolous pursuits. One should preoccupy himself with prayer and Torah study on Shabbos.

Shabbos in Halacha

Fully cooked food that is placed within the yad soledes bo area at the onset of Shabbos can be placed directly over the flame on Shabbos. Since the exact temperature of yad soledes bo is uncertain, this rule only applies to the area that is 160º F.

Shabbos in Numbers and Words

There is a custom that one should immerse in a mikveh prior to the onset of Shabbos. The word mikveh (mem is 4, kuf is 1, vav is 6, and hey is 5- 4+1+6+5=16) in mispar katan, digit sum, equals 16, and 1+6=7, which alludes to Shabbos, the seventh day of the week. Furthermore, the word mikveh in at bash equals 184 (mem is yud, 10, kuf is daled, 4, vav is peh, 80, and hey is tzadi, 90 - 10+4+80+90=184) and 1+8+4=13, and Shabbos is referred to as raza diechod, the secret of Unity. Thus, one who immerses in a mikveh prior to the onset of Shabbos is being gathered in to the Secret of Unity.

Shabbos: Ta’am HaChaim Vayakhel 5768

is sponsored for the zechus Lerefuah Sheleima of Ilana Leah bas Shaindel Rachel bisoch shaar cholei Yisroel.

The class in Navi will resume IY”H on Shabbos afternoons after the clock changes.

The class will be held at Congregation Dovid Ben Nuchim-Aish Kodesh 14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

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 ShabbosTaamHachaim@gmail.com

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

Shabbos: Ta’am HaChaim Ki Sisa 5768

Shabbos: Ta’am HaChaim Ki Sisa 5768

Shabbos in the Parashah

In this week’s parashah the Torah elaborates on the mitzvah of Shabbos, the holiest day of the week. It is said (Shemos 31:16-17) veshamru vnei Yisroel es HaShabbos laasos es HaShabbos ledorosam bris olam beini uvein bnei Yisroel os hi liolam ki sheishes yamim asah HaShem es hashamayim vies haaretz uvayom hashevii shavas vayenafash, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. Between Me and the Children of Israel it is a sign forever that in a six-day period HaShem made heaven and earth, and on the seventh day He rested and was refreshed. Rashi interprets the word vayenafash to be referring to HaShem. Despite the fact that it is not possible to state that HaShem rested, HaShem attributed rest to Himself in a way that one can possibly fathom this concept of HaShem resting. Interestingly, the Gemara (Taanis 27b) interprets the word vayenafash in an entirely different manner. The Gemara states kivan sheshavas vay avdah nefesh, once the Shabbos ends, woe that the soul is lost. The commentators understand the Gemara to be referring to the neshama yeseira, the extra soul that HaShem bestows upon every Jew with the onset of Shabbos. The obvious question on this Gemara is, why does the Torah allude to the concept of a neshama yeseira on Shabbos upon the departure of Shabbos, as opposed to what would seem more inspiring if we were informed that the neshama yeseira enters with the onset of Shabbos. To answer this question, it is worthwhile to examine a passage that we recite in the Shabbos morning prayers. We recite the words yismach Moshe bematnas chelko ki eved neeman karasa lo kelil tiferes birosho nasata lo biamado lefeonecho al har Sinai ushnei luchos avanim horid beyado vichasuv bahem shemiras Shabbos vichein kasuv bisorasecho, Moshe rejoiced in the gift of his portion: that You called him a faithful servant. A crown of splendor You placed on his head when he stood before You on Mount Sinai. He brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. So it is written in Your Torah… We then continue to recite the passage of veshamru vnei Yisroel es HaShabbos that was quoted above. I have always been troubled by the words “He brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. So it is written in Your Torah.” It would appear from the juxtaposition of the idea that Moshe brought down two tablets to the idea of Shabbos observance that the tablets and the Shabbos are somehow intertwined. We all know that Shabbos is one of the Ten Commandments, but why is Shabbos singled out in our prayers as having been inscribed in the tablets. Baruch HaShem, this year I believe I found the answer to this question. Rabbi Yissachar Frand on www.torah.org poses a question regarding the Torah’s description of the luchos, the two tablets. Here is an abridged version of what he writes: The pessukim in our parashah read as follows: “Moshe turned and descended from the mountain, with the two the Luchos in his hand, Luchos inscribed on both of their surfaces; they were inscribed on one side and on the other. The Luchos are the work of G-d and the script was the script of G-d, etched on the Luchos.” [Shemos 32:15-16]. The Torah explains these Luchos. They were the most unique item in all of creation! They were something written by the Hand of G-d. What does Moshe Rabbeinu do? He takes the Luchos and he breaks them! The Shemen HaTov by Rabbi Dov Weinberger makes a very interesting observation. Is this the place to describe the Luchos? The proper place to describe them would have been earlier in the narrative, when they were first given to Moshe [Shemos 31:1]. Why now – as they are being broken – does the Torah first go into the detail describing how unique these Luchos were? The simple interpretation is that the Torah is emphasizing – DESPITE the fact that the Luchos were so special and so unique, NEVERTHELESS Moshe broke them. The Shemen HaTov gives a different insight, which is a very true commentary about life in general. We rarely appreciate what we have while we have it. Only when we are about to lose something do we first appreciate what we had. Earlier, when Moshe was first given the Luchos, we thought that they were ours and that we would have them until the end of time. We hardly noticed their special quality. But now when we are about to lose them, we finally begin to appreciate them. This is the quote from Rabbi Frand. I would like to suggest that in our Shabbos morning prayers, we are mirroring the manner in which the Torah juxtaposes the observance of Shabbos to the luchos. The Torah informs us that upon the departure of Shabbos, the neshama yeseira departs as well. Subsequent to this teaching we learn about the glory of the luchos, and this precedes the description of Moshe breaking the luchos. The Torah is thus demonstrating to us that the breaking of the luchos is akin to the departure of the neshama yeseira when Shabbos ends. It is for this reason that in the prayers on Shabbos morning we juxtapose the idea that Moshe descended with the two luchos, in which the observance of Shabbos is inscribed. The juxtaposition of these two ideas teaches us how important it is to savor the study of Torah and the observance of Shabbos. Indeed, the Zohar states that a Torah scholar is in the category of Shabbos, and the reason for this is because the Torah scholar never loses his appreciation for Torah study. We should merit having a love for Torah study and for the observance of Shabbos, and then HaShem will allow us to merit the day that will be completely Shabbos and rest day for eternal life.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Vizakeinu likabel Shabbosos mitoch rov simcha. Privilege us to receive Sabbaths amid abundant gladness. It is well known that the Satan works diligently on Friday afternoon to cause strife and discord in Jewish homes. It is thus fitting that we pray that HaShem allow us to receive the Shabbos amid abundant gladness, as the Satan deplores those who perform mitzvos with joy.

Shabbos in Tefillah

Magen yisheinu, O Shield of our salvation. A shield is what protects a soldier from the enemy. Here we describe HaShem as the Shield of our salvation. Although we have not yet merited the Ultimate Redemption, we acknowledge that HaShem is constantly saving us from our enemies, and this is also deemed to be salvation. May HaShem allow us to see the Ultimate Salvation, with the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos Story

Rav Chaim of Sanz had a custom: he would test the local children on a monthly basis. The children would recite orally from the Mishnah or Talmud and Rav Chaim would reward them generously with sweets and money. Once a group of secular Jews decided to dupe Rav Chaim. They taught a Talmudic selection to a gentile child and reviewed it with him until he knew it perfectly. They dressed him like a Chasidic child and had him stand in line with all the other children to be tested. The rabbi listened to the young boy intently. The other children were puzzled: they did not remember this boy from their cheder, yet they were amazed at the remarkable fluency he displayed in reciting his piece. Rav Chaim was not impressed at all. He turned to the young man and said, “please tell your father that there are better ways to earn a few coins!” With that he dismissed the child. The secularists were shocked. “How did the Rabbi know?” Their curiosity forced them to approached Rav Chaim. Rav Chaim smiled as he answered them. “There are two ways to say the Gemara. One is filled with spirituality. The child’s body is swaying and filled with the emotion of Torah. The other is just repetitive rote. This young man lacked the fire and the true joy that the Jewish children have when learning Torah. I knew he was not one of ours.”

Reb Dovid was happily married to his dear and loving wife, Chayka, for nearly half a century. Her sudden death cast him into a terrible depression for which there was almost no cure. His son and daughter-in-law, Roizy, graciously invited him to stay at their home and share everything with them. Reb Dovid’s daughter-in-law, cooked every meal for him but Reb Dovid was never pleased. No matter how deliciously prepared the meals were, he would sigh and mutter to himself, loud enough for his son to hear, “this was not the way Momma made the soup.” Roizy poured through her mother-in-law’s old recipe books and tried to re-create the delicious taste for which her father-in-law longed. But Reb Dovid was still not pleased. One day, while the soup was on the fire, Reb Dovid’s grandchild fell outside. In her haste to get to the child, Roizy almost dropped in the entire pepper shaker. In addition, by the time the child was washed and bandaged, the soup was totally burned! There was nothing for Reb Dovid’s daughter to do but serve the severely spiced, burnt soup. She stood in agony as her elderly father in-law brought the soup to his lips. This time he would probably more than mumble a complaint. But it was not to be. A wide smile broke across Reb Dovid’s face. “Delicious! my dear daughter,” said Reb Dovid with a tear in his eye. “Absolutely delicious! This is exactly how Momma made the soup!” [Stories told by Rabbi Mordechai Kamenetzky and reprinted with permission from torah.org]

Shabbos in Navi

Shoftim Chapter 1

In this opening chapter of the Book of Shoftim, the Navi records how the tribe of Yehudah went to battle against the Canaanites and Perezites and defeated them. The Navi then records how the tribe of Yehudah captured Chevron and Calev then offered his daughter Achsa in marriage to whoever would capture Kiryas Sefer. Asniel ben Kenaz captured Kiryas Sefer and then Calev’s daughter requested of her father to give her a source of blessing, as she had been given arid land. She desired springs of water, and Calev gave her the upper springs and the lower springs. In Kabbalah there are two forms of Gan Eden, Paradise. One is referred to as Gan Eden HaTachton, the Lower Paradise, and there is also Gan Eden HaElyon, the Upper Paradise. Shabbos is deemed to be parallel to the World to Come and to Paradise. The Medrash (Shochar Tov 92:1) states that everything on Shabbos is double. Perhaps we can suggest that on Shabbos we earn a portion in the Lower Paradise and in the Upper Paradise. This is alluded to in Achsah’s request from Calev and his response to her. She requested a source of blessing, i.e. Shabbos, as the weekdays are void of true life, and Calev responded by bestowing upon her the upper springs and the lower springs, which allude to the Upper Paradise and the Lower Paradise.

Shabbos in Agadah

There are many events that are associated with Shabbos. We will soon be entering into the period referred to as the Four Shabbosos, when we read in the Torah Parashas Shekalim, Zachor, HaChodesh and Parah. Perhaps the idea of these four readings being associated with Shabbos is to teach us that we must always anticipate Shabbos and when Shabbos arrives, we will merit even more than what we were expecting. Thus, Shabbos is not one-dimensional. Rather, Shabbos encompasses all aspects of life, from charity, remembrance, purity and redemption, which are reflected in these four parshiyos.

Shabbos in Halacha

Foods that were left on the perimeter of the blech (i.e. not yad soledes bo) cannot be moved into the yad soledes bo area on Shabbos. It is common that when one will leave several pots on the blech prior to Shabbos, he will place one or more pots on the perimeter of the blech (i.e. not yad soledes bo). The pots cannot be moved closer to the flame, near the area where they can become yad soledes bo.

Shabbos in Numbers and Words

In Shabbos Zemiros we recite the words hashomer Shabbos habein im habas, whoever keeps the Shabbos, a man and woman alike. It is fascinating to note that the word bein in mispar katan, digit sum, equals 7, which alludes to Shabbos, the seventh day of the week. The word habas in mispar katan, equals 11, and 1+1=2. This alludes to the idea that on Shabbos everything is double. This is also significant because the word bas in Aramaic means rest, and on Shabbos we are commanded to rest. Alternatively, the word bas in mispar katan equals 6. Bein refers to the male, who influences the bas, the female. Thus, bein, 7, which alludes to Shabbos, influences bas, which is the 6 days of the week.

Shabbos: Ta’am HaChaim Ki Sisa 5768

is sponsored by the Waxenberg family on the occasion of the first yahrtzeit of their dear mother and grandmother, Janis Waxenberg, Yehudis bas Tzvi Hirsch ob”m

Niftarah 23 Adar

Shabbos: Ta’am HaChaim Ki Sisa 5768

is also sponsored by Rabbi Aharon Amzalak in loving memory of his dear father whose yahrtzeit was 10 Adar

The class in Navi will resume IY”H on Shabbos afternoons after the clock changes.

The class will be held at Congregation Dovid Ben Nuchim-Aish Kodesh 14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

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 ShabbosTaamHachaim@gmail.com

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