Shabbos: Ta’am HaChaim Shemini-Parah 5768

Shabbos: Ta’am HaChaim Shemini-Parah 5768

Shabbos in the Parashah

This week we read Parashas Parah, which discusses the laws of one who became defiled through corpse tumah and undergoes a purification process by having the ashes of the Parah Adumah, the Red Heifer, sprinkled on him. The Medrash (Pesikta Dirav Kahana 4:1) points out the paradox that lies within this statute. On the one hand, the person who was tamei, impure, becomes purified through the Parah Adamah, and on the other hand, the Kohen who was engaged in the purification process becomes tamei. The Medrash (Koheles Rabbah 7:35) states that the wise King Shlomo sought to understand the complexities contained within the mitzvah of Parah Adumah, and King Shlomo ultimately declared (Koheles 7:23) kol zoh nisisi vachachmah amarti echkomah vihi richokah mimeni, all this I tested with wisdom; I thought I could become wise but it is beyond me. Thus, King Shlomo admitted that the paradox regarding the mitzvah of Parah Adumah was beyond his comprehension. Although we cannot claim to resolve the paradox, perhaps we can suggest that the paradox is solvable if one is on certain level of spirituality. The Ramban (Bereishis 49:10) writes that the entire Chashmonai family, who were the catalysts for the Chanukah miracle, was obliterated because they were Kohanim and a Kohen cannot function simultaneously as a Jewish king. The Shem MiShmuel (Chanukah) writes that the inherent difficulty in a Kohen being a king is that these two functions are contradictory. The Chashmonaim themselves, however, were able to rise above these contradictions. It was the Chashmonaim’s descendants, however, who were not able to exist on the plane that transcended contradictions and this paradox was the cause of their deaths. Based on the premise of the Shem MiShmuel, we can suggest that the paradox of the Parah Adumah was only for those who could not reason on the plane of contradictions. Moshe, however, was above contradictions, as Moshe functioned simultaneously as a Kohen Gadol and as a king (see Shem MiShmuel Ibid for proofs to this). It is thus understandable why the Medrash (Bamidbar Rabbah 19:6) states that HaShem told Moshe that although He would not reveal the rationale for Parah Adumah to others, Hashem would reveal the reason to Moshe. This can be understood when we realize that Moshe functioned on a plane that was above contradictions. In a similar vein, the Medrash (Sifri Ki Seitzei §23) states that Shabbos contains various contradictions. For example, the Torah states regarding Shabbos (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. Yet, we know that the Kohanim offered sacrifices on Shabbos in the Bais HaMikdash. Although we may not be able to comprehend the contradictions that are contained within Shabbos, we can live with the paradox because on Shabbos we are elevated to a higher plane than during the week. Wisdom can be found in a place called ayin, as it is said (Iyov 28:12) vihachachma meayin timatzei, [but as for] wisdom, where can it be found? In the Kedushah of Shacharis on Shabbos, we recite the words ayeh mikom kevodo, where is the place of His glory? The Arizal writes that that the word ayeh is an acrostic for the words es yom haShabbos, the day of Shabbos. Thus, we see that Shabbos is also in a place that is beyond our understanding. Nonetheless, we must appreciate that HaShem bestowed upon us His precious treasure, the Holy Shabbos, and we have the ability to exist in a world that transcends all contradictions.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Vichol minei dalus vaaniyus vievyonus¸ and every manner of need, poverty, and destitution. It is interesting to note that the Gemara (Chagigah 9b) states that yafeh aniyus liYisroel, poverty is good for the Jewish People. Why, then, do we beseech HaShem to remove from our midst all forms of poverty? Perhaps we can suggest that 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, which is the day that HaShem blessed. Poverty is deemed to be a virtue of the Jewish People. Nonetheless, with the onset of Shabbos we ask HaShem to remove all forms of poverty because HaShem already blessed Shabbos and we do not want that our poverty should conflict with the blessing of HaShem.

Shabbos in Tefillah

Efes biltecho, there is nothing without You. This declaration bears a powerful message for all of us. How often does one act in certain way, assuming that as long as the act is not a sin, there is no need for concern? Yet, if one were to be cognizant of the fact that nothing could be accomplished without HaShem’s assistance, one would surely be more careful in all his actions.

Shabbos Story

Back in the 1800’s, the Magid of Trisk and Reb Mendel of Vorke were dear friends living next to each other. But, unfortunately Rav Mendel had to move to the other side of the forest, a distance of a half-a-day’s walk. Seeing his agony, Reb Mendel's sexton, Moishele, anxiously offered to make the three-hour trip each Friday to deliver correspondence. And so it went. Every Friday morning, Moishele would set out across the forest and deliver Reb Mendele’s letter to the Trisker Magid. He would wait for the Magid to read the letter and reply. Often it would take a while until the Magid returned from his study, eyes red from tears, his quivering hand holding the magnificently crafted response in a special envelope. Moshele would deliver the response to the Vorke Rebbe, and that letter, too, evoked the same emotional response: tears of joy and meaning filled the Rebbe’s eyes. After a year as a faithful envoy, Moishele’s curiosity overtook him. “What possibly can those letters contain? Would it be so bad if I took a peek?” Therefore, one Friday he carefully opened the envelope - without disturbing the seal. He saw absolutely nothing. Just a blank paper rested between the walls of the envelope. Shocked, Moshe carefully, placed the so-called letter back into the envelope and delivered it to the Trisker Maggid. Like clockwork, the Rebbe went into the study, and a half-hour later, bleary-eyed and shaken, he returned a letter to be delivered to his friend Reb Mendel of Vorke. At this point, Moishele could not wait to leave the house and race back into the forest, where he would secretly bare the contents of the envelope, hoping to solve the mysterious exchange. Again, blank paper. Moishele was mortified. “Have I been schlepping six hours each week with blank papers? What is this a game?” he wondered. The entire Shabbos he could not contain his displeasure. Motzai Shabbos, Reb Mendel called him in to his study. “You seem agitated, my dear shammas,” he asked. “What seems to be the problem?” “Problem?” he responded. “You know those letters I’ve been carrying. I admit it. I looked, this Friday. There was nothing in them! They were blank! What kind of game is this?” Reb Mendel did not flinch. “The Torah,” he said, “has black letters on white parchment. The black contain the words we express. The white contains a message that is deeper than letters. Our feelings are often expressed through black letters. This week, we wrote with the white parchment. We expressed an emotion that transcends letters.” [Rabbi Mordechai Kaminetsky, reprinted with permission from www.torah.org]

Shabbos in Navi

Shoftim Chapter 5

In this chapter the Navi records the Song of Devorah, which Devorah sung in praise of HaShem after the Jewish People defeated Sisra and his armies. It is said (Shoftim 5:12) oori oori Devorah oori oori dabri shir, give praise, give praise, O Devorah! Give praise, give praise, utter a song! The Gemara (Pesachim 66b) states that because Devorah displayed a slight show of arrogance, she lost the Divine Spirit and thus she was required to arouse, so to speak, the Divine Spirit to return to her. On Friday evening we recite in the prayer of Lecho Dodi the words oori oori shir dabeiri kevod HaShem layish niglah, wake up! Wake up! For your light has come, rise up and shine. Throughout the week we tend to lose ourselves in self-aggrandizement, at times even forgetting that it is HaShem Who determines our success. With the onset of Shabbos, however, we realize that we are HaShem’s humble servants and we are thus exhorted to awaken and acknowledge that the glory of HaShem is revealed on us.

Shabbos in Agadah

The uniqueness of Shabbos is that besides delighting in Shabbos on the seventh day of the week, we have the six days of the week to prepare for Shabbos. It is important that we ready ourselves and our families for Shabbos during the week. When we anticipate the Shabbos throughout the week, we can enter into Shabbos in a state of ecstasy. The Evil Inclination uses his most powerful arsenal to prevent a Jewish home from achieving peace and harmony on Shabbos. Let us use the weekday, which is primarily the domain of the Evil Inclination, to prepare for Shabbos and then we will surely merit that all harsh judgments be removed with the onset of Shabbos.

Shabbos in Halacha

We learned earlier that when one stirs food that has not been fully cooked he violates the melacha of bishul. This prohibition applies equally to fully cooked foods. Thus, it is forbidden to stir cooked or uncooked food which is on a flame. This prohibition applies even when the flame is covered by a blech. There is a distinction, however, between fully cooked foods and foods that have not been completely cooked. One can stir a food that is not fully cooked even if the pot was taken off the blech, as long as the food is still yad soledes bo. Regarding fully cooked foods, however, there is only a prohibition when the food is directly over a flame. If the pot is lifted off the flame or if the pot is moved to a location on the blech that is not directly over the flame, one can stir the cooked food.

Shabbos in Numbers and Words

It is said (Tehillim 92:1) mizmor shir leyom haShabbos tov lehodos laHaShem ulizameir Lishimcho elyon, a psalm, a song for the Shabbos day. It is good to thank HaShem and to sing praise to Your Name, O exalted One. It is noteworthy that the first letters of the words ulizameir Lishimcho elyon (6+30+70=6+3+7=16) equal in mispar katan, digit sum, 16, and 1+6=7. This alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Shemini-Parah 5768

is sponsored by the Kroll family in loving memory of Mrs. Genia Kroll ob”m

Henya bas Reb Tzvi, niftarah 22 Adar 5756

I will be giving a class in Navi Shabbos afternoon

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.

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Nazir 2: Peleh and aleph

The Gemara states that one who witnesses a Sota while she is being debased should refrain from wine. The simple explanation of this statement is that when one observes an act of depravity, he should take caution and desist from any act that could lead one to become frivolous. On a deeper level, however, it is said (Bamidbar 6:2) dabeir el binei yisroel viamarta aleihem ish oh isha ki yafli lindor neder nazir lihazir laHaShem, speak to the Children of Israel and say to them: a man or woman who shall disassociate himself by taking a Nazarite vow of abstinence for the sake of HaShem.

The Ibn Ezra writes that the word yafli is derived from the word peleh¸ meaning wonder, as a Nazir is truly wondrous. This is because most people choose to pursue their desires of materialism and a Nazir distances himself from these desires. It is noteworthy that the word peleh contains the same letters as the word aleph, which means to teach. Thus, when one witnesses the debasement of the Sota, he should use it as a teaching for himself. Every incident that occurs in ones life should be used as a teaching to strive higher in the service of HaShem.

Toras Purim 5768

Toras Purim

(This can be confused at times with Purim Torah)

Introduction in lieu of a prelude

Well, once again we face the daunting task of writing Toras Purim, the only authentic Divrei Torah on Purim. How can this be, you wonder? Is all the Divrei Torah that we read regarding Purim not genuine? To answer that question, we have to explore the concept of copyright. We all know that when someone puts something into print, that automatically renders the work copyright. So, how can anyone then ever write anything unless….. he creates it himself? That, then, is the resolution to understanding why this work is the only authentic Divrei Torah on Purim. The following Divrei Torah have been created yesh meayin, i.e. ex nihilo, and for those who don’t know Latin, it means something from nothing. Yet, please do not view this as a negative, as even what we call “nothing” is referred to by the Kabbalists as something. It is said (Iyov 28:12) vihachachma meayin timatzei, [but as for] wisdom, where can it be found? The word meayin is defined as a place high up, and alludes to the idea that one can only acquire wisdom if he negates himself. Thus, although the Divrei Torah contained within this publication are truly original, they are hopefully derived from an attempt by the author to negate himself before HaShem, the Master of the world. Without further ado, let us embark on an odyssey of Toras Purim, where we will explore various hints and insights into the Purim miracle and the words of our Holy Sages.

The Gemara (Megillah 2b) states that we derive from a gezeirah shavah of the words perazi perazi that cities that have a wall from the time of Yehoshua ben Nun read the Megillah on the fifteenth of Adar. It is noteworthy that Haman’s opening complaint regarding the Jewish People was (Esther 3:8) yehsno am echod mifuzar umiforad bein haamim, there is a certain people scattered abroad and dispersed among the peoples. The word mifuzar and perazi are similar, as they both contain the letters pay, zayin and reish. Thus, to demonstrate to Haman and his cohorts their mistake, we specifically derive from the word perazi that we are all united in our celebration of Haman’s downfall. (The Yerushalmi states that the reason why cities in Eretz Yisroel read on a different day is to pay respect to Eretz Yisroel).

It is said regarding the continuous battle against Amalek (Shemos 17:16) vayomer ki yad al keis kah milchama laHaShem baAmalek midor dor, and he said, “for the hand is on the throne of G-d: HaShem maintains a war against Amalek, from generation to generation. We know that Haman is a direct descendant of Amalek (check out his family “tree”). The Medrash (Tanchumah end of Ki Seitzei) states that the words keis kah refer to HaShem’s Throne and Name, and His Throne and Name are not complete until Amalek is eradicated. It is noteworthy that the words keis kah equal 95, and the word Haman also equals 95. One still must wonder why Haman was awarded an allusion with even the half of HaShem’s Name, but that may have something to do with his descendants who studied Torah in Binei Brak (See Gemara Gittin 57b).

It is said regarding the battle that King Shaul wages against Amalek (Shmuel I 15:6) vayomer Shaul el haKeini lichu suru ridu mitoch Amaleiki pen osifcha imo viatah asisa chesed im kol binei yisroel baalosam mimitzrayim vayasar Keini mitoch Amalek, Shaul said to the Kenite, “Go, withdraw, descend from among the Amalekite, lest I destroy you with them; for you acted kindly to all the Children of Israel when they went up from Egypt.” So the Kenite withdrew from among Amalek. It is noteworthy that the word that Shaul used for destroying Amalek was osifcha. The Gemara (Chullin 27b) states that fish are deemed to be slaughtered with asifah, gathering them in. Perhaps Shaul was alluding to the idea that in the future Haman would plot to destroy the Jewish People in the month of Adar, whose mazal is dagim, fish. Thus, Shaul was intimating to the Kenite that akin to the slaughtering of a fish, he would destroy Amalek whose descendant would attempt to destroy the Jewish People in the month of Adar. Reb Tzadok HaKohen from Lublin writes (Resisei Laylah §58) that the month of Adar is a propitious time to bear children. Subsequently, Reb Tzadok writes, when the Jewish People are on the rise, Amalek is on the decline, so it follows that the month of Adar is the time that is conducive for the destruction of Amalek.

It is said regarding the first battle against Amalek (Shemos 17:9) vayomer Moshe el Yehoshua bechar lanu anashim vitzei hilcahem baAmalek machar onochi nitzav al rosh hagivah umateh haElokim biyadi, Moshe said to Yehoshua, “Choose people for us and go do battle with Amalek; tomorrow I will stand on top of the hill with the staff of G-d in my hand. The Gemara (Yoma 52a-b) states that the word machar is one of five verses in the Torah whose grammatical structure cannot be determined. It is not clear whether the word machar, tomorrow, is a part of the previous clause or the following one. Moshe could have meant that Yehoshua should wage a war against Amalek tomorrow when Moshe would be standing at the top of the hill and praying. Alternatively, Moshe could have meant that Yehoshua should battle today and tomorrow Moshe would stand on top of the hill and pray. One must wonder if there is a deeper meaning in this ambiguity. In the past I have suggested that Moshe was inferring to Yehoshua that although he would be victorious today, the battle against Amalek would continue until the End of Days, as it is said (Shemos 17:16) milchama laHaShem baAmalek midor dor, HaShem maintains a war against Amalek, from generation to generation. Thus, the word machar connotes a tomorrow later on (See Rashi Shemos 13:14). This year I discovered a fascinating insight into the entire battle of Shaul against Amalek. Shmuel instructed Shaul (Shmuel I 15:2) ko amar HaShem tzivakos pakadti es asher asah Amalek liYisroel asher sam lo baderech baaloso mimitzrayim atah leich vihikisa es Amalek vihacharamtem es kol asher lo vilo sachmol alav viheimata meiish viad isha meiolel viad yonek mishor viad seh migamal viad chamor, so said HaShem, Master of Legions: ‘I have remembered what Amalek did to Israel – [the ambush] he emplaced against him on the way, as he went up from Egypt. Now go and strike down Amalek and destroy everything he has. Have no pity on him – kill man and woman alike, infant and suckling alike, ox and sheep alike, camel and donkey alike. Thus, Shmuel explicitly instructed Shaul to destroy everything Amalek had and not to have pity on him. The word for destruction is cherem and the word for pity is racheim. Shaul was to make Amalek cherem, i.e. destroyed, and as the Medrash (Koheles Zuta §7) states, because Shaul had pity on the cruel ones, i.e. Amalek, he ended up showing cruelty on those for whom he should have had compassion, i.e. the Givonim. The word machar contains the letters mem, ches, and reish, and these same letters are contained within the words cherem and racheim. Thus, the Torah is hinting that in the future, Shaul will have to choose between cherem, destruction, and racheim, compassion.

It is also interesting that the word machar, racheim, and cherem also equal the same gematria as Avraham (248). A possible association between Amalek and Avraham is that the Gemara (Bava Basra 91a) states that Avraham and Haman’s mothers had the same name, Amsalai.

King Shaul ignored the instructions that Shmuel gave him regarding the destruction of Amalek. It is said (Shmuel I 15:9) vayachmol Shaul vihaam al Agag vial meitav hatzon vihabakar vihamishnim vial hakarim vial kol hatov vilo avu hacharimam vichol hamelacha nimivzah vinameis osah hecherimu, Shaul, as well as the people, took pity on Agag, on the best of sheep, the cattle, the fatted bulls, the fatted sheep, and on all that was good; and they were not willing to destroy them; but the inferior and wretched livestock, that they did destroy. My good friend Rabbi Nachman Levine pointed out to me that there are numerous instances in this chapter where the word tov or a similar word meaning good appears. It is noteworthy that in this verse it is said that Shaul had pity on all that was good. What is all that was good referring to? Perhaps we can suggest that the Gemara (Megillah 14a) states that the removing of the signet ring was greater than all the prophets and prophetesses that arose in Israel. This is because all the prophets’ exhortations could not move the Jewish People to repentance and Achashveirosh proffering his signet ring to Haman for the annihilation of the Jewish People led the Jewish People to their repentance. The expression the Gemara uses is that the removal of the signet ring hecheziram lamutav, brought them back to good. Thus, Shaul had pity on all the good, i.e. by leaving Agag alive, he allowed for Haman to be born who ultimately would be the vehicle for the Jewish People’s repentance.

It is noteworthy that prior to the first time that Amalek attacked the Jewish People, it is said (Shemos 17:2) vayarev haam im Moshe vayomru tinu lanu mayim vinishteh vayomer aleihem Moshe mah tirivun imadi mah tinasun es HaShem, the people contended with Moshe and they said, “give us water that we may drink!” Moshe said to them, “Why do you contend with me? Why do you test HaShem?” The word for contention is riv. Subsequently, it is said (Ibid verse 8) vayavo Amalek vayilachem im Yisroel birfidim, Amalek came and battled Israel in Rephidim. The Medrash (Mechilta Beshalach) states that Amalek came because rafu yideihem baTorah, their hands were weakened in Torah. The word riv and the word raf are similar, in that the veis and the letter pay are interchangeable. It is noteworthy that when Shaul went to battle against Amalek, it is said (Shmuel I 15:5) vayavo Shaul ad ir Amalek vayarev banachal, Shaul came to the city of Amalek, and he fought them in the valley. The Gemara (Yoma 22b) understands the words vayarev banachal to mean that Shaul made a kal vachomer to justify leaving the animals of Amalek alive. This rationale of Shaul was obviously faulty. We can suggest that Shaul’s weak rationale was deemed to be a weakness in Torah, and this explains why the Navi uses the word vayarev, which is similar to raf, a weakening.

The Gemara (Megillah 11a) interprets the chapter in Tehillim 124 to be alluding to Haman and his decree of annihilation upon world Jewry. It is noteworthy that the following allusions can be found in the chapter. It is said (Ibid verse 4) azai hamayim shitafunu nachalah avar al nafsheinu, then the waters would have inundated us; the current would have surged across our soul. The word hamayim, the waters, is in gematria 95, and the word Haman is in gematria 95. Furthermore, it is said (Ibid verse 6) baruch HaShem shelo nisananu teref lishineihem, blessed is HaShem, Who did not present us as prey for their teeth. The word lishineihem forms the words Haman and layish, which means a lion. The Gemara (Megillah 15b) compares Achashveirosh to a lion, so we are declaring our thanks to HaShem for saving us from the “teeth” of Haman and Achashveirosh. Further on (verse 7) it is said nafsheinu kitzipor nimlitah mipach yokshim hapach nishbar vaanachnu nimlatnu, our soul escaped like a bird from the hunter’s snare; the snare broke and we escaped. The word nimlitah, escaped, contains the word Haman and the word lat, which in Aramaic means cursed. Thus, by escaping Haman’s evil schemes, we merited salvation and the declaration of arur Haman, cursed is Haman.

Purim maaseh

“Good Purim, Rebbe,” the meek voice said, but was altogether lost between the flint-grey beard and the moth-eaten scarf. The Kozhnitzer Maggid, the great Chassidic leader, looked up from his Purim celebration. “Was that a breeze I felt?” he said. “Did someone open a window?” “Good Purim, Rebbe,” the man said again, scarcely a decibel louder. The Maggid looked over. Standing there in a tattered, oversized coat, a battered black hat, with two pitiful eyes staring out from beneath, stood Pinchas the Shlepper, the Maggid’s most destitute Chassid. He was the town porter and local doormat, people could wipe their feet on him and not even notice. “Good Purim, Pinchas!” the Maggid cried. “Well, did you bring me a mishloach manos, - a Purim package?” Pinchas looked down at his cracking shoes. He did not even have food for his own family, from where would he bring the Maggid a gift? “Pinchas!” the Rebbe shouted. “How long will you remain a Shlepper? It’s Purim today. Vinahaphachu! Everything turns over! Go and stand at the front of the table.” Pinchas moved over obediently. “Now, in your loudest voice,” the Maggid said, “wish me a good Purim.” “Good Purim,” he repeated. Some mice in the corner squeaked in response. “Not like that. Louder, Pinchas!” “Good Purim!” “Louder, Pinchas!” The Rebbe’s Chassidim sitting around the Purim table joined in with words of encouragement. “GOOD PURIM! GOOD PURIM!” After about a half-hour of trying, Pinchas let out a string of really inspired “Good Purims.” The Rebbe’s eyes lit up. “Now, Pinchas. Go out and bring me mishloach manos. And I want you to wish “Good Purim” to every person you meet.” Pinchas strode down the main street of town. “Good Purim,” he called to all the passerby. “GOOD PURIM!” The townspeople were as dumbstruck as bowling pins. “Was that Pinchas the Shlepper?” they all asked one another. Pinchas marched into the shop of the local wine merchant. “Good Purim, Reb Shmuel!” he said. “Give me three bottles of your best wine and I will pay you tomorrow, and if not, well it’s Purim today!” Reb Shmuel was shocked, but he seized the opportunity to perform a mitzvah and ran to the wine shelf, as his bewildered wife looked on. From there, Pinchas went to the bakery. “Good Purim, Reb Meir! Give me five cakes and five loaves of bread and I will pay you tomorrow, and if not, well, it’s Purim today!” Again, he was met with the same enthusiastic response. Pinchas quickly ran back to the Maggid’s home to present him with his mishloach manos - cake and wine. “Good Purim, Rebbe!” he cried, as he ran back out again for his family. The butcher, the tailor, the cobbler - Pinchas wished each one of them a special Good Purim. Several hours later, in their little shack at the edge of town, Pinchas the Shlepper’s family heard several sharp kicks at the front door, which then burst open. Framed in the doorway was a man completely obscured by an armload of packages, except for his shiny new shoes, neatly pressed trousers and the top of a new felt hat -- their father! “GOOD PURIM, CHILDREN!” he shouted. His wife stared at him as if in a dream. Pinchas went over to her. “My dear, I have been a terrible husband and have made your and the children suffer for years. I promise, from now on things will be different. But first, set the table, it’s Purim today!” The table was quickly set - a meal fit for a king. “But children, before we begin . . . .” Pinchas stood them all at the front of the table. “Wish your father a Good Purim.” “Good Purim, Tatte.” “No, not like that. Louder!” “Good Purim, Tatte!” “No, louder!” Across the town, the Kozhnitzer Maggid leaned back in his chair, closed his eyes and smiled. “Sha, Sha!” the Chassidim all cried, “the Rebbe sees something. what is it Rebbe? Tell us.” “Right now,” he replied, “Pinchas the Shlepper is teaching his whole family to say Good Purim, and all the angels in heaven are listening with joy. “From that Purim on, Pinchas’ life changed. His new found confidence inspired others, who lent him money and started him in business. After many years, he became quite wealthy, and his home became a refuge for all the troubled and needy people in the area. His life was spent helping others and all who knocked on his door found endless encouragement in his hearty and heartfelt welcome.

A Freilechen Purim tzum allemen, to all and to everyone’s family, mishpucha umishpuchah bichol ir vair, uvichol medinah umedinah, si de Goldeneh Medinah un si de andere Medinos shebemlachus haChesed vihatipshim vihlaitzanim vinizkeh kulanu yachad bimeheira lioro shel Moshiach Tzidkeinu bimeheira viyameinu Amen, kein yehi ratzon, oh yeah, yes sir, absolutely, right now, yetzt, in a gutte shuah bikarov mamesh, mit nachas fun allemen, Bobbes un Zedies, brider un shvester, Lipa and alle Zamranim, Rabbosai mir villen bentchen un shikiren un trinken un trinken mer biz addiloyada bimeheira shkoiach zei gezuent. Un gezuntheit.

The Toras Purim is graciously sponsored this year liluy nishmas Esther Hinda bas Shaul Yitzchak on the occasion of her sheloshim (Mrs. Esther Steinlauf from Chicago) sponsored by her children, grand-children, and great-children.

Shabbos: Ta’am HaChaim Vayikra-Zachor 5768

Shabbos: Ta’am HaChaim Vayikra-Zachor 5768

Shabbos in the Parashah

This week is Parashas Zachor, when we read aloud how Amalek, the archenemy of the Jewish People, sought to infiltrate the Jewish camp and they were defeated by Yehoshua and the Jewish army. We read Parashas Zachor prior to Purim as Haman, the enemy of the Jewish People in Persia, was a descendant of Agag, the Amalekite king. The commentators point out that for all practical purposes, the true Amalekite does not exist amongst us anymore. Yet, we are still biblically commanded to remember the evil that Amalek sought to perpetrate towards the Jewish People and how HaShem has promised us that the memory of Amalek will eventually be obliterated. One must wonder how we can be required to remember the evil wrought by Amalek and how we can be instructed to obliterate the memory of Amalek, when Amalek does not exist in the physical form. In order to gain a better understanding of this obligation, we must first examine the festival of Purim and how we relate to this holiday in a practical manner. We celebrate Purim by reading Megillas Esther, making a feast, giving presents of food to our friends and by proffering charity to the indigent. What is the significance in these four rabbinically ordained mitzvos? I recently saw a fascinating explanation from one of the Gerrer Rebbes regarding Mordechai’s exhortation to Esther. It is said (Esther 4:13-14) vayomer Mordechai lihashiv el Esther al tidami vinafsheich lihamaleit bais hamelech mikol haYehudim ki im hachareish tacharishi baeis hazos revach vihatzalah yaamod layehudim mimakom acher viat uveis avich toveidu umi yodeia im laeis kazoos higaat lamalchus, then Mordechai said to reply to Esther, “Do not imagine in your soul that you will be able to escape in the king’s palace any more than the rest of the Jews. For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from another place, while you and your father’s house will perish.” The conventional understanding of these verses is that Mordechai was warning Esther that if she did not act, then HaShem would save the Jewish People through other means, but Esther and her family would not survive. The Gerrer Rebbe, however, understands that Mordechai was informing Esther that the way to accomplish the salvation was by viat uveis avich toveidu. The Gerrer Rebbe renders the word toveidu, normally translated to mean perish, as to forfeit your life. Thus, Mordechai was instructing Esther that the vehicle to salvation was by forfeiting her life for the Jewish People. Based on this premise, we can begin to understand the particular manner in which we can approach our requirement to remember what Amalek sought to do the Jewish People and how we are required to obliterate the memory of Amalek. Amalek was willing to forfeit their lives in order to destroy the Jewish People, so we must act in the same manner and sacrifice our lives for HaShem and His Torah. The Gemara (Megillah 7b) states that one is obligated to become intoxicated on Purim until he cannot distinguish between cursed is Haman and blessed is Mordechai. The Seder Hayom writes that one is required to become so intoxicated that he falls to the ground. The reason for this, writes the Seder Hayom, is because Haman sought to spill our blood to the ground, so we must act in a manner that counters Haman’s desires. Based on the interpretation of the Gerrer Rebbe, we can place this ruling in perspective and also understand an incident recorded in the Gemara. We become intoxicated to the point that we are willing to forfeit our lives for HaShem, and the Gemara demonstrates this with an incident where Rabbah and Rabbi Zeira celebrated the Purim feast together. Rabbah killed Rabbi Zeira and then brought him back to life. This Gemara clearly is telling us that on Purim one must attain a level where he is willing to forfeit his life for HaShem. Now we can understand the function of the four mitzvos that we perform on Purim. We feast and drink and become intoxicated, and we thus demonstrate that we are willing to forfeit our lives for HaShem. Furthermore, we give each other food gifts. Unlike the rest of the festivals where we essentially conduct private feasts, on Purim we are required to give of our food to others. This also reflects on our sacrifice for HaShem and His people. Additionally, we are obligated to give alms to the poor, to the extent that we must fulfill the rabbinic dictum that kol haposehit yad nosnim lo, anyone who extends his hand on Purim receives charity. This certainly is a sacrifice on our parts. Lastly, we are required to read the Megillah, and we must even forgo Torah study to fulfill this mitzvah. For a Jew, studying Torah is akin to a fish swimming in water, and we are still required to interrupt our Torah study for the reading of the Megillah. There can be no greater sacrifice than forgoing Torah study. Thus, the four mitzvos that we perform on Purim all reflect a degree of sacrifice, which counters the sacrifice that Amalek and their descendant Haman demonstrated in threatening the Jewish People. 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. Proof of this is because some of the Jewish People violated the first Shabbos and this violation was followed by the arrival of Amalek. We are required to sacrifice everything except our lives to observe Shabbos. The Medrash (Esther Rabbah 1:9) states that the reason Achashveirosh was able to conduct his parties is because the Jewish People had desecrated the Shabbos. It is well known that when we slack off in our sacrifice for mitzvah performance, the gentiles are allowed to dominate us. Its should be HaShem’s will that we observe the Shabbos and the festivals properly, and then we will merit the fulfillment of the verse that the Jewish children quoted to Haman (Yeshaya 8:10) utzu eitzah visufar daberu davar vilo yakum ki imanu kel, plan a conspiracy and it shall be annulled; speak your piece and it shall not stand, for G-d is with us.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Vihaseir mimeni umikol bnei veisi umikol amcha bais Yisroel kol minei choli vechol minei madveh, remove from me, from all my household, and from Your entire nation Israel, every manner of illness, every manner of pain. One of the primary reasons that we beseech HaShem to remove from us all illnesses and pain is so that we can serve Him properly. The Rambam (Hilchos Teshuvah 9:1) maintains that the rewards that re mentioned in the Torah serve the purpose of allowing us to lead healthy and fruitful lives in the service of HaShem. Thus, all our prayers should be focused on requesting from HaShem that He provide us with the necessary tools to serve Him properly.

Shabbos in Tefillah

Viain zulasecho, there is nothing except for you. Can we imagine a world that only contains HaShem and nothing else? As strange as this may seem, the truth is that our current existence is based on this truism. We all exit in HaShem’s world. Reb Yeruchem Levovitz compares our existence in this world to a guest who is invited to a wedding. Can the guest complain about the choice of food, music or flowers? Similarly, we are guests in HaShem’s world and we must conduct ourselves in a proper manner. The Kozhnitzer Maggid writes that although we have been given free choice, it is very limited. We should use this limited free choice wisely to make the correct decisions in serving HaShem.

Shabbos Story

During World War I, many of the Jews of war-torn Poland fled to take refuge in Austria. One year on Shabbos Chanukah, Rav Moses Flesch, the Rav of a shul in Vienna, gave a speech about the strength and determination of Yehudis in standing up for what she knew was right at the time of the Chanukah story. He continued by noting that while Yeshivos had spread throughout Europe and a proper Jewish education was available to boys, there was unfortunately no similar option for girls, who were forced to attend public school and received only a rudimentary religious education at Sunday schools. Lacking a solid background, the girls were all too often swept up in the anti-religious movements of the time, often corrupting other family members with them. Rav Flesch stressed the need for a modern-day Yehudis to step forward and establish a suitable system of formal education for Jewish girls so that they would remain religious and so that the yeshiva students would be able to marry G-d-fearing girls. While everybody in the packed shul heard his inspiring words on that fateful day, only one girl up in the crowded Ezras Nashim truly “heard” the message – her name was Sarah Schneirer, who was inspired by his address to establish the modern Beis Yaakov movement to give Jewish girls an opportunity to receive a proper Jewish education!

The Imrei Emes was once present at a Rabbinical conference in Warsaw called to discuss the burning issues of the day and to brainstorm possible solutions. However, there was one man present who seemed to take great pleasure in finding problems and poking holes in every single proposal which was mentioned. Eventually, the astute Imrei Emes approached the critic and said that because he seemed to be so good with questions, he would like to pose to him one of his own. In the beginning of Parshas Yisro, Rashi writes that Yisro was known by seven different names. One of the names was Yeser, which refers to the fact that a portion of the Torah was added based on his suggestion to Moshe to establish a system of courts and judges. However, in naming the section which was added based on his proposal, Rashi quotes the verse (18:21) in which Yisro delineated his plan and enumerated the requirements for proper judges, but a cursory perusal of the parashah reveals that Yisro’s exchange with Moshe began several verses earlier (21:17) when he advised Moshe that his current arrangement was flawed and unsatisfactory. The Imrei Emes turned to the cynic and asked him why Rashi seems to misquote the beginning of the portion of judges added by Yisro, to which the man had no answer. The sagacious Rebbe proceeded to cleverly answer his own question by telling the detractor that without much effort, virtually anybody can find problems with the status quo or tear apart a new proposal, but rare is the individual who constructively offers an alternative plan of action. The cynic had taken pride in his ability to find flaws in every suggestion placed on the table, but Rashi teaches that had Yisro only approached Moshe to criticize the current system as flawed without offering a viable alternative, he wouldn’t have merited the additional section of the Torah. It was only because his critique was a constructive introduction to a superior alternative did the Torah find it worthy of recording! [Reprinted with permission from Parashah Potpourri by Oizer Alport].

Shabbos in Navi

Shoftim Chapter 4

In this chapter the Navi records the famous episode of Devorah and Barak defeating Sisra, the general of Yavin’s army. It is said (Shoftim 4:4) uDevorah isha neviah eishes Lapidos hi shoftah es Yisroel bais hahi, Devorah was a prophetess, the wife of Lapidos, she judged israel at that time. The Medrash (Tanna D’bei Eliyahu §9) states that the husband of Devorah was ignorant, and Devorah encouraged him to gain merit by fashioning wicks so that he could bring them to the Mishkan in Shiloh. Devorah’s husband proceeded to make thick wicks, thus earning himself the name Lapidos, which means wicks. It is brought in halacha that a man should prepare the Shabbos candles for his wife so that he also has a share in the mitzvah. The Sanzer Rav would singe the wicks of the Shabbos candles. The Sanzer Rav told a man to prepare the Shabbos candles so that in this manner the man could rectify grievous sins that he had committed. The Eishel Avraham writes that men prepare the candles so that they have a share in the mitzvah, and lighting the Shabbos candles outweighs the mitzvah of reciting Kiddush on Shabbos. The Shinaver Rav said that one should ensure that the Shabbos candles are secured in their holders. This demonstrates that the kindling is done for the sake of the mitzvah, similar to the lighting of the Chanukah candles [excerpted from Shabbos Secrets by Rabbi Dovid Meisels].

Shabbos in Agadah

It is written that one should sing zemiros on Shabbos. The Medrash states that the angels on high have six wings, and every day of the week they use a different wing to praise HaShem. Upon the arrival of Shabbos, the angels pleaded with HaShem to grant them a seventh wing with which they can praise Him. Hashem responds that He has one wing in the world that sings to Him on this day, and this is the Jewish People. We should use the Shabbos for singing and praising HaShem, as on this day HaShem prefers our singing to the angels singing.

Shabbos in Halacha

In summary, the hot area on the blech (i.e. yad soledes bo) is suitable for cooking but cooked foods cannot be warmed on this spot. The edge of the blech (i.e. not yad soledes bo) is not suitable for cooking and can be used to warm up cooked foods. One is prohibited from moving food from the edge of the blech (not yad soledes bo) to the interior (yad soledes bo) of the blech. One is permitted to move cooked food within the yad soledes bo area (160°), even directly over the flame. Food that was moved from the yad soledes bo area to the permitted area of the blech on Shabbos can be returned to its original position.

Shabbos in Numbers and Words

In Megillas Esther it is said (Esther 1:10) bayom hashevii kitov leiv hamelech bayayin, on the seventh day, when the heart of the king was merry with wine. The Gemara (Megillah 12b) states that the seventh day was Shabbos. It is noteworthy that the last letters of the words bayom hashevii kitov leiv in mispar katan, digit sum, equals 9, and the word Shabbos equals 9.

Shabbos: Ta’am HaChaim Vayikra-Zachor 5768

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