Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 7

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 7

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the way one should pray and how one should conduct himself inside the shul.

Tefillah Thoughts

Rabbi Eliyahu Hoffman in Olas Shabbos writes: Though I am loathe to constantly bemoan the woes of contemporary society, it is impossible not to notice that the failure to translate intellectual concepts into practical reality is a malady which comes part and parcel with the age of information-overload in which we live. There is so much to know that perhaps we spend an inordinate amount of time “knowing” and not enough time “doing.” Case in point: How many different Dvar Torah papers are there on your table this Shabbos? Two, three, four? (yes - this one counts!) Gosh – it’s a wonder we still find the time to daven! We all know that “there is a time to daven and a time to learn,” yet with so much to learn - who has time to daven? (You’re not reading this during Kaddish or Chazaras HaShatz, are you? If you are, perhaps you might consider putting it down and finishing it off later - really.) I have often illustrated this concept to my students with the following example: Suppose you saw someone take out a sefer in the middle of davening and begin to learn. Soon, he was engrossed, completely oblivious to the ongoing prayers. As he animatedly studied, your curiosity overcame you: What could he be learning that has him so absorbed? You casually stroll over to his place, and glance across the table. He has a Mishna Berurah, and it is open to siman 191, paragraph 3 (Editor’s note: It would seem that the correct source for this halacha is Orach Chaim 124:4 and Mishna Berurah Ibid). What, you wonder, could be in siman 191 paragraph 3 that has so captured his attention? You look it up, and read in utter astonishment: It is forbidden to do anything else, even to look into Divrei Torah, while one is davening! This is just one example, though a poignant one, of how we fail to translate our knowledge into action. [Reprinted with permission from Torah.org]

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

If one is certain that he cannot refrain from passing gas before completing the recitation of Shema and Shemone Esrei, it is preferable that he allows the time to recite Shema and Shemone Esrei to pass, rather than praying without a clean body. If he is uncertain that he will pass gas and he refrains from passing gas because he is concerned that he will do so during the recital of Shema or Shemone Esrei, he has acted improperly. One should not even refrain from praying with the congregation Shemone Esrei because of a possibility that he may pass gas. Rather, one should check himself prior to praying and he need not do more than this. If one is concerned that he will pass gas, if it is possible he should at least recite Shema and Shemone Esrei.

Tefillah Translated and Elucidated

Adon olam asher malach biterem kol yetzir nivra, Master of the universe, Who reigned before any form was created. The obvious question here is, how is it possible that HaShem reigned before any form was created. There is a rule that there is no king without a nation, so how could it be that HaShem is referred to as king prior to the existence of anything else in the world? The answer to this question, writes the Iyun Tefillah, is that unlike the kingship of man which is dependent on people accepting his kingship, HaShem does not depend on anything to be king. Rather, once Hashem created everything, he was then referred to as king in name.

Tefillah Tale

Rabbi Yehudah Prero writes: The prayers on Rosh Hashanah differ from the rest of the year. Some passages appear unfamiliar, with words and sentences we are not accustomed to. While it is incumbent upon us to properly prepare for this holy day, we all know that each of us has some limitations. The following lessons from Rav Levi Yitzchak of Berditchev shed some light on how we can make the most of our prayers. Everyone assembled in the synagogue was awaiting this moment. Their spiritual leader, the sainted Rav Levi Yitzchak of Berditchev was going to sound the Shofar himself this year. They knew of his dedication to G-d. They knew of his piety. They knew that there was no more worthy person to lead the congregation in this special Mitzvah on this holy day. Rav Levi Yitzchak readied himself for this task of utmost importance. He immersed in the Mikvah, purifying himself in preparation for this hallowed duty. When the time came for him to blow the Shofar, he looked angelic, garbed in his white Kittel, enveloped in his Tallis. He recited the introductory prayers with utmost concentration, inspiring the entire congregation to do so with him. He then read a prefatory portion of the Zohar with heartfelt emotion. Now was the time for the blowing of the Shofar. The entire congregation stood with anticipation and trepidation, awaiting the blessings and the first sounds of the Shofar. But they did not come. Rav Levi Yitzchak did not recite the blessings. Instead, he placed the Shofar back down on the table before him. A few moments passed, and he again picked up the Shofar. He readied himself to recite the blessing. He hesitated, and then placed the Shofar down once again. After some time had passed, Rav Levi Yitzchak turned to the confused assembled. “My friends,” he said, “there is seated here today a man. This man is not like you or me. He was separated from his family in his youth, and has no background or familiarity with his religion. He does not know how to read Hebrew, let alone pray. He knows that today is Rosh Hashanah, a day to pray to G-d, and he therefore joined us. Standing here, he saw the entire congregation immersed in meaningful and earnest prayer. He felt a jealousy, a burning feeling of envy, because he could not participate with the congregation. This man turned his head towards heaven, and cried his heart out. ‘Our merciful Father, You know all the sincere prayers, the depths of the feelings with which they are uttered, the meanings and implications of each and every word. The only things I know are the 22 letters of the Alef-Bet. My prayer to You, on this holiest of days, is all that I know: Alef, Bet, Gimmel, etc.. Please G-d, in Your abundant kindness, join together these letters to formulate a prayer for me.;” “You should know,” Rav Levi Yitzchak said, “that this is the reason for my hesitation. G-d is in the midst of assembling this purest of pure prayers. While G-d joins together the letters uttered from the mouth of this righteous man, we must wait.” G-d values all pure prayer. Our Sages formulated prayers in a specific fashion, with a precise composition, as they were aware of the deep implications and spiritual ramifications of the words. Yet, prayer without heart is prayer without soul. [Reprinted with permission from Torah.org]

Tefillah Test

Last week we posed the question: in the blessing of Teshuvah in Shemone Esrei, we recite the words hashiveinu avinu lisorasecho vikarveinu malkeinu laavodasecho vihachazireinu bisshuvah shileima lifanecho, bring us back, our Father, to Your Torah, and bring us near, our King, to Your service, and influence us to return in perfect repentance before You. Why do we first beseech HaShem to return to His Torah and bring us close to His service, and only at the end do we request that HaShem influence us to repent? It would seem that one should first repent and then he can study Torah and perform HaShem’s service. One reader wrote a very intriguing answer. One needs to perform teshuvah so that words of Torah can enter his being. Nonetheless, one needs to be inspired even to do teshuvah, so we therefore ask HaShem to inspire us first through His Torah, and then we can continue in the teshuvah process. The Eitz Yosef writes that the Mishna (Avos 3:6) states that one who removes from himself the yoke of Torah will have the yoke of the kingdom and the yoke of worldly responsibilities placed on him. We therefore ask HaShem that He return us to His Torah and then bring us close to His service, so that we can serve Him alone and not be in servitude to any other kings. This does not explain, however, why we request only afterward that Hashem influence us to repent. Perhaps the simplest answer is that the Medrash (Eichah Rabbah Introduction:2) states that HaShem said, “I wish that the Jewish People would leave me, yet not forsake the Torah, as the light of the Torah will bring them back to good.” Thus, the first thing we need to do is study Torah, and through the study of Torah we are guaranteed to repent our evil ways.

This week’s question is, why is it that in certain blessings of Shemone Esrei we request of HaShem to do something for us and then we offer a reason for it, whereas in other blessings we make a request of HaShem without an explanation. An example of a blessing where we offer the reason for the request is selach lanu, where we ask HaShem to forgive us because He is a forgiving G-d. If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 7

Is sponsored by Rabbi and Mrs. Shmuel Adler from Chicago in loving memory of Sara Dinah bas Reb Shmuel ob”m, niftarah 19 Elul and in loving memory of Zissel Rivka bas Reb Gedalyah Tzvi ob”m, niftarah 25 Elul

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Nitzavim 5768 Rosh Hashanah 5769

Shabbos: Ta’am HaChaim Nitzavim 5768 Rosh Hashanah 5769

Shabbos in the Parashah

This week is Parashas Nitzavim, which will be followed this coming week by Rosh HaShanah. The general approach to Rosh HaShanah is that it is a day of judgment, when HaShem judges the whole world and decides what will be the outcome for the coming year. It is difficult, however, for a person to feel like he is being judged when he cannot see the judge and is uncertain of what actions he performed in the past that require judgment. When one commits a felony, he is aware of his crime and he usually has an idea of what is in store for him regarding his punishment. Regarding the Heavenly judgment, however, one has performed so many actions in the past that it is virtually impossible to recall what he did right and what he did wrong. Furthermore, it is impossible for a human to grasp the depth of the Heavenly judgment, as it is said (Tehillim 36:7) mishpatecha tihom rabbah, Your judgments are like the vast deep waters. Additionally, the main theme of the day on Rosh HaShanah is prayer, as we declare HaShem’s kingship and pray for our materialistic needs. How do we reconcile the idea that on the one hand, we are standing in judgment, and on the other hand, we are given the opportunity to pray for our lives and our sustenance? In order to gain insight into the essence of Rosh HaShanah, it is worth examining a Gemara that sheds light on this matter. The Gemara (Rosh HaShanah 16b) states: Rabbi Yitzchak said: a year that is impoverished in the beginning will be wealthy at the end, as it is said (Devarim 11:12) mereishis hashanah, from the beginning of the year. The word mereishis is written without an aleph, thus the root word is from the word rash, meaning poor. It is said further in that verse viad acaharis, and until the end, and this denotes that there is an end. Rashi and Tosfos explain that the Gemara means to say that when the Jewish People make themselves like poor people on Rosh HaShanah, supplicating before HaShem, HaShem has compassion on them and favors them. One must wonder, however, why the Gemara deemed it necessary to quote a verse that appears to be unrelated to Rosh HaShanah, and derive this idea from the fact that the word for beginning is spelled without the letter aleph. I would like to suggest a novel approach to explain this Gemara. We refer to the upcoming holiday as Rosh HaShanah, which is literally translated as the head of the year. I once heard someone explain that the reason why this day is referred to as the “head” of the year is because the head is the most important organ of the body. Similarly, our future is dependent on Rosh HaShanah. What are we supposed to be thinking about on this most significant day? We are required to declare HaShem as king, and we accomplish this by blowing the shofar. The Rambam (Hilchos Teshuvah 3:4) writes that although the mitzvah of shofar is mandated by the Torah, there is also a rationale to blowing the shofar. The sound of the shofar is meant to arouse us from our slumber and to exhort us to repent from our evil ways. Thus, on Rosh HaShanah, we are required to take a second look at ourselves and see how we fit into HaShem’s Master Plan. In order for one to offer himself an objective perspective of his alignment with HaShem’s will, it would be prudent for one to become as close as possible to HaShem. How does one become close to HaShem? Scripture offers us the answer to this dilemma. It is said (Yeshaya 57:15) ki choh amar ram vinisa shimo marom vikadosh eshkon vies daka ushfal ruach lihachayos ruach shefalim ulihachayos leiv nidkaim, for thus said the exalted and uplifted One, Who abides forever and Whose Name is holy: I abide in exaltedness and holiness, but I am with the despondent and lowly of spirit, to revive the spirit of the lowly and to revive the heart of the despondent. The Gemara (Sota 5a) offers a homiletic interpretation to the words es daka. One opinion maintains that the words can be read iti daka, with Me is the humble one, which Rashi explains to mean that HaShem is declaring, “I elevate the humble one until he resides with Me. The second opinion maintains that the words can be interpreted to mean ani es daka, that HaShem, so to speak, lowers His Presence to the one who is humble. According to both opinions, however, one who is humble is deemed to be with HaShem. Armed with this perspective, we can gain a better understanding into this Day of Judgment. On Rosh HaShanah one must demonstrate true humility. A true king is not one who lords it over his subjects. Rather, the real king is one who acts with humility. HaShem Himself is humble, as depicted in the verse in Yeshaya and in numerous statements in the Gemara and Medrash. Hashem desires that we emulate His ways, and when we act in a humble fashion, then we can be close to HaShem. With this premise we can better understand the verse that states (Tehillim 36:7) tzidkasecho kiharirei kel mishpatecha tihom rabbah adam uviheimah toshia HaShem, Your righteousness is like the mighty mountains; Your judgments are like the deep vast waters; You save both man and beast, O HaShem. The Gemara (Chulin 5b; see Rashi Ibid Tehillim) explains that the verse refers to those who are cunning in knowledge, and yet they still humble themselves like an animal. Perhaps it is for this reason that Scripture juxtaposes the idea of judgment to the idea of humility. If one wishes to gain a glimpse into the ways of HaShem’s judgment, one must humble himself, and then he will be with HaShem. This, then, is the meaning of the Gemara that states that a year that is impoverished in the beginning will be wealthy at the end. When one humbles himself on Rosh HaShanah, he will be with HaShem and one who is with HaShem is guaranteed wealth, as it is said (Mishlei 10:22) bircas HaShem hi taashir, it is the blessing of HaShem that enriches. We can now also understand why the Gemara in Rosh HaShanah cited the verse that states ((Devarim 11:12) eretz asher HaShem Elokecha doreish osah tamid einei HaShem Elokecha bah mereishis hashanah viad acaharis hashanah, a Land that HaShem, your G-d, seeks out; the eyes of HaShem, your G-d, are always upon it, from the beginning of the year to year’s end. The Sefarim write that the word eretz, translated as land, can also be interpreted as ratzon, which means will. Thus, we can suggest that the verse is alluding to the idea that we mentioned that HaShem seeks out the one who is humble, i.e., the one who is performing His will. Thus, on Rosh HaShanah, HaShem seeks out those who humble themselves before Him with prayer and repentance, and those people will be guaranteed a wealthy year. It is noteworthy that the Medrash (Bereishis Rabbah 11:1) interprets the verse of bircas HaShem hi taashir to be referring to Shabbos. On Shabbos we rejoice in HaShem’s kingship, and the method of recognizing HaShem as our king is by humbling ourselves before Him. HaShem should allow us to merit this great sense of humility, and then He will shine His glory upon us, and the whole world will know of HaShem’s existence. The entire Jewish People should merit a Ksiva Vachasima Tova and the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Rishimin usisimin bigo kol almin biram atik yomin hala batish batishin, inscribed and constant is the Shabbos throughout the universe, for He of Most Ancient Days pounded the elements to fashion the world. What is the association of Shabbos to the fact that HaShem pounded the four primeval elements to create the world? Perhaps the answer to this question is that in the Shabbos evening prayers we recite the words atah kidashta es yom hashevii lishmecho tachlis maaseh shamayim vaaretz, You sanctified the seventh day for Your Name’s sake, the conclusion of the creation of heaven and earth. Thus, we see that the ultimate goal of creation was Shabbos. It is for this reason that we declare in this passage that the Shabbos is inscribed and constant throughout the universe, for HaShem pounded the elements to fashion the world, and the world was created to reach its pinnacle on the Holy Shabbos.

Shabbos in Tefillah

Tiferes atah liyom hamenucha, with splendor He wrapped the Day of Contentment. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a wonderful gift in My treasure house and Shabbos is its name and I wish to give it to the Jewish People. Go and inform them. Thus, we see that although we receive the Shabbos, it is deemed to be concealed. Perhaps this is the explanation for the words that we recite in this passage that with splendor HaShem wrapped the Day with Contentment, i.e. HaShem concealed the holiness of Shabbos, so to speak, in His Cloak of Splendor.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: After World War II, the Klausenberger Rebbe, Rabbi Yukisiel Halberstam, of blessed memory, a survivor of the concentration camps held a minyan in the Beth Moses Hospital in the Bedford-Stuyvesant section of Brooklyn. Parshas Ki Savo arrived and with it, the section known as the tochacha (admonishment), which is filled with foreboding warnings of doom and destruction, lest the Jewish nation stray from the will of G-d. The verses warn of unimaginable horrors: exile, starvation, rape, robbery, and torture - to name just a few. The custom of Jews world-over is to read the verses of tochacha quietly, so as not to rile up enemies, celestial and otherwise, who may think those calamities a good idea to cast upon the Jewish Nation. It was the portion of Ki Savo, and the Klausenberger Rebbe and his minyan of ravaged survivors were about to read the tochacha and re-live horrors of their recent history through the words of the ancient prophecies. The Torah-reader started the verses of doom in a hushed tone. He began reading them quietly and quickly. Suddenly the Rebbe banged on his lectern. “Hecher!” he shouted. (Yiddish for louder.) The reader looked up from the Torah with a puzzled look on his face. Perhaps he was reading the Torah a bit too low. He raised his voice a notch, and continued in a louder undertone. But the Rebbe was not satisfied. “Louder!” he exclaimed. By now the reader was reading as loudly as his normal recitation, and yet the Rebbe continued to bang on the lectern and exclaim, “HECHER!” The reader could not contain his puzzlement and instead of shouting the portion he stopped and looked to the Rebbe for an explanation. “We no longer have to read these miserable curses quietly,” the Rebbe exclaimed. “There is no curse we have not experienced. There is no affliction we have not suffered! We saw it all. We lived it all. Let us shout with pride to our Father in Heaven that we have already received all the curses! We have survived these curses, and now it is His turn to bring us the blessings and the redemption!” And with that the reader continued reading the tochacha loud and clear as if singing an anthem to his nation’s tenacity. [Reprinted with permission from Torah.org]

Shabbos in Navi

Shmuel I Chapter 10

In this chapter we learn how Shmuel informed Shaul of certain signs that would allow Shaul to prepare for becoming king. Shaul met a band of prophets and prophesied with them. Shaul related to his uncle that the donkeys had been found but he did not relate to him regarding the matter of his becoming king. Shmuel then gathered the Jewish People and informed them that Shaul would become king. It is noteworthy that when Shmuel informed Shaul that he would prophesy with the other prophets, it is said (Shmuel I 10:6) vitzalcha alecho ruach HaShem vihisnabisa imam vinehepachta liish acher, the spirit of HaShem will then pass over you, and you will prophesy with them, and you will be transformed into another person. We fund that when a person encounters a higher level of spirituality, he is transformed. The Medrash (Baal HaTurim Bamidbar 29:2 citing Pesikta §40) states that only regarding the sacrifices that are offered on Rosh HaShanah does the Torah state (Bamidbar 29:2) vaasisem olah, and you shall make a burnt-offering, whereas regarding all the other festivals it is said vihikravtem, you shall offer. The reason for this is because on Rosh HaShanah we experience an exalted level of spirituality that transforms us and we are different people. Similarly, 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, because the holiness of Shabbos transforms a Jew into a different person.

Shabbos in Agadah

The Gemara (Shabbos 150b) relates an incident with a certain pious man who had a breach in the fence of his field and on Shabbos he decided to mend the breach. Upon remembering that it was Shabbos, the pious man refrained from mending the breach. A miracle occurred on his behalf and a caper tree grew where the breach had been, and the tree provided his livelihood and the livelihoods of his household members. The Arizal (Likutei HaShas) writes that this pious man was Rabbi Yehudah bar Ilaii who was a reincarnation of the mekosheish, the man who was caught gathering wood on Shabbos when the Jewish people were in the wilderness. According to the opinion of Rabbi Akiva, the mekosheish was Tzelafchad. With this action, the pious man rectified the sin of Tzelafchad, and it is for this reason that the Gemara states that a tzelaf chad, one caper tree, grew for him, because the words tzelaf chad spell out the word Tzelafchad. The Ben Yehoyada (Ibid) adds that the mekosheish sinned by gathering wood on Shabbos and he was put to death by stoning. This pious man now honored the Shabbos by not mending the fence of stone and he was rewarded with the tzelaf tree. According to Tosfos (Bava Basra 119b) who maintains that the mekosheish had good intentions, his original good intentions stood in his stead to safeguard the Shabbos even in thought. Thus, he observed the Shabbos in action, speech and thought, and he was therefore rewarded with the tzelaf which has three edible products: its fruit, its flowers and its palm-like shoots.

Shabbos in Halacha

The final condition that is required to allow one to return food to the blech is that one has to have original intent to do so. If when one lifted the pot he intended to remove it permanently, he will then be forbidden to return it. However, if one had no particular intention when lifting the pot, he will be allowed to return the pot, provided that he did not specifically intend to remove it permanently.

New: Shabbos Challenge Question

We know that many customs that we perform on Shabbos are in pairs, corresponding to the mitzvah of shamor, safeguarding the Shabbos, and one corresponding to zachor, remembering the Shabbos. Examples of this idea re a woman lighting minimum two candles prior to the onset of Shabbos and reciting hamotzi over two loaves of bread by all three meals on Shabbos. One must wonder, however, why this is so, as the Gemara (Rosh HaShanah 27a) states that shamor and zachor were uttered by HaShem simultaneously. Furthermore, in the prayer of Kegavna recited by Nusach Sefard on Friday night, it is said that Shabbos is raza diechod, the Secret of Unity. These statements would indicate that although prior to Shabbos there was disparity and a lack of unity, on Shabbos everything becomes one. Why, then, do we emphasize on Shabbos the idea of two? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.

Shabbos: Ta’am HaChaim Nitzavim 5768 Rosh Hashanah 5769

Is sponsored by Rabbi and Mrs. Shmuel Adler from Chicago in loving memory of Sara Dinah bas Reb Shmuel ob”m, niftarah 19 Elul and in loving memory of Zissel Rivka bas Reb Gedalyah Tzvi ob”m, niftarah 25 Elul

I will not be giving a class in Navi this Shabbos afternoon

Have a wonderful and delightful Shabbos and a Ksiva Vachasima Tova

and may we merit this year the speedy arrival of

Moshiach Tzidkienu bimheira viyameinu amen.

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 6

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 6

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the way one should pray and how one should conduct himself inside the shul.

Tefillah Thoughts

The Rebbe Reb Meilech from Lizhensk writes in his Tzetel Katan that one should accustom himself to pray with all his strength and with a voice that arouses concentration. This will enable one to attach his thoughts to his words. Furthermore, one should face the wall and look inside the Siddur, morning and evening, and he should not look to the side from the beginning of prayer until the end. When the Chazan repeats the Shemone Esrei, one should look inside the Siddur and answer Amen to every blessing with all his strength. When the Torah is being read, one should make the effort to hear every word from the one reading as if he was listening to the reading of the Megillah on Purim. One should make himself like a mute person when he is inside the shul, both before praying and afterward until he leaves shul and goes home.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

If the Shliach Tzibur, the one who leads the prayers, needs to relieve himself before repeating the Shemone Esrei, if he can refrain himself for the time it takes to walk a parsah (seventy-two minutes), he can do so. The reason for this is because one who prays in such a situation, his prayer is valid, and there is also the issue of kavod habiriyos, dignity of a person involved. Thus, even those who normally rule stringently in such a situation, will be lenient in the case of the Shliach Tzibur. If, however, he would not be able to refrain himself for the time it takes to walk a parsah, then all agree that his prayer is deemed to be an abomination. If one is supposed to read the Sefer Torah and he suddenly needs to relieve himself, he can certainly read the Torah and the reading is valid. One who began to read and then felt a need to relieve himself can certainly complete the reading.

Tefillah Translated and Elucidated

Vaani sifilosi lecho hashed eis ratzon Elokim birov chasdecho aneini biemes yishecho, as for me, may my prayer to You, HaShem, be at an opportune time; O G-d, in Your abundant kindness, answer me with the truth of Your salvation. One must wonder why Dovid HaMelech asks HaShem that his prayer should be at an opportune time. Should not one pray as much as possible, and hope that HaShem will eventually answer his prayers? Why is it critical that one pray at the opportune time? There is a fascinating explanation of this verse from the Tiferes Shlomo. It is said (Shemos 14:14) HaShem yilacheim lachem viatem tacharishun, HaShem shall make war for you and you shall remain silent. The Tiferes Shlomo writes that when one places the focus of his prayers on the distress that the Shechinah, the Divine Presence, feels, so to speak, in exile, then it is vaani sifilosi lecho HaShem, as for me, may my prayer to You, HaShem. When one prays in such a manner it is eis ratzon, an opportune time, as it is the will of HaShem to benefit His creations, and when the Jewish People are in a state of distress, HaShem Himself, so to speak, feels their pain. This is what Moshe told the Jewish people at the Sea: “HaShem shall make war for you, as the essence of the war is for HaShem’s honor, and you shall remain silent, i.e. as for your distress, you shall remain silent.

Tefillah Tale

Rabbi Mordechai Kamenetzky writes: In the early 1980s my grandfather Rav Yaakov Kamenetzky, of blessed memory, suffered an angina attack, and his doctor strongly recommended that he undergo an angiogram, a difficult and sometimes dangerous procedure for a man that age. At the time my younger brother, Reb Zvi, was a student at the Ponovez Yeshiva in Binei Brak. In addition to his own prayers on behalf of our grandfather, he immediately decided to approach his Rosh Yeshiva HaGaon Rabbi Eliezer Menachem Shach with a request to pray for Reb Yaakov's welfare. In Jewish tradition, when you pray for the welfare of an individual, you identify the intended party by mentioning him or her together with his or her mother’s name. Thus Moshe our teacher’s name would be Moshe ben Yocheved (Moshe the son of Yocheved). My brother knew he had to present Rav Shach with his grandfather's name, Yaakov, and the name of Reb Yaakov's mother. That was no easy feat, my brother Zvi had no clue of her name. Moreover, at the time of the angina attack, Reb Yaakov was over 90 years old, and in excellent health. Zvi could not recall a time where he had mentioned our grandfather's name in the Mishebairach for the sick. He simply was embarrassed to approach Rav Shach without Reb Yaakov's mother's name, so he went on a search expedition through Bnei Brak attempting to contact people who would know the name of Reb Yaakov's mother. Visiting at the homes of second-cousins and other relatives, my brother inquired. No one knew. Finally, a nephew of Rav Yaakov who lived in Bnei Brak told my brother that Rav Yaakov’s mother was named Etka. Armed with the information and an update on my grandfather’s condition, he approached the home of Rav Shach. The elderly sage invited my brother into his sparsely furnished dining room and asked him to take a seat. The elderly Rosh Yeshiva sat by a wooden table that stood directly under a large bulb illuminating the tomes that lay opened in front of him. The Rosh Yeshiva looked up from the Talmudic passage he was contemplating and smiled toward my brother. He knew my brother and his lineage and asked him how he was feeling. Then he inquired about his grandfather, Reb Yaakov. My brother turned white. “That is exactly why I came,” he stammered. Immediately Rav Shach’s face filled with consternation. My brother continued, “you see, my grandfather was not feeling well and must undergo a procedure. I came to inform the...” Rav Shach jumped up from his chair and exclaimed: “we must say a special prayer for Reb Yaakov ben Etka (Yaakov the son of Etka)!” My brother stood opened-mouthed and could not contain himself. “Rebbe,” he began meekly. “The last 12 hours I have been trying to find out my grandmother’s name in order to present it to the Rosh Yeshiva. Now I see that the Rosh Yeshiva knows the name of my great-grandmother. How is that? Rav Shach explained. “Years ago your grandfather visited Eretz Yisrael. After meeting him I asked him for his mother’s name. I could not imagine a Jewish world without a healthy Reb Yaakov, and there is not a single day that goes by that I do not say a special prayer for his welfare!” [Reprinted with permission from Torah.org]

Tefillah Test

Last week we posed the question: in the weekday Maariv prayer, in the blessing of baruch HaShem liolam, we end off with the words baruch atah HaShem HaMelech bichvodo tamid yimloch aleinu liolam vaed vial kol maasav, blessed are You, HaShem, the King in His glory – He shall constantly reign over us forever and ever, and over all His creatures. It seems that the wording is awkward. It would be better if we said that HaShem shall constantly reign over us and over all His creatures, forever and ever. Why do we end off with the words vial kol maasav? In Otzar HaTefillos, the Eitz Yosef writes that that the words vial kol maasav refers to the nations of the world. Thus, we are declaring that in the future HaShem will reign over us and over the nations of the world. I would like to suggest that perhaps this is the reason why we mention the words vial kol maasav at the end of the prayer, as in this way we distinguish between the Jewish People and the rest of the world.

This week’s question is, in the blessing of Teshuvah in Shemone Esrei, we recite the words hashiveinu avinu lisorasecho vikarveinu malkeinu laavodasecho vihachazireinu bisshuvah shileima lifanecho, bring us back, our Father, to Your Torah, and bring us near, our King, to Your service, and influence us to return in perfect repentance before You. Why do we first beseech HaShem to return to His Torah and bring us close to His service, and only at the end do we request that HaShem influence us to repent? It would seem that one should first repent and then he can study Torah and perform HaShem’s service. If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 6

Is sponsored by Moshe and Betty Gasner in loving memory of Betty’s father,

Aryeh Leib ben Dovid ob”m, niftar the 18th of Elul

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Ki Savo 5768

Shabbos: Ta’am HaChaim Ki Savo 5768

Shabbos in the Parashah

The commentators grapple with the idea that Shabbos is a day of happiness, as we recite in Shemone Esrei yismichu vimalchuscha shomrei Shabbos vikorei oneg, they shall rejoice in Your Kingship - those who observe the Shabbos and call it a delight. Yet, throughout Jewish history, the Jewish People have suffered greatly and the day of Shabbos was not an exception. In this week’s parashah, the Torah discusses the consequences that will befall the Jewish People if they do not adhere to the Torah. It is said (Devarim 28:47) tachas asher lo avadata es HaShem Elokecha bisimcha uvituv leivav meirov kol, because you did not serve HaShem, your G-d, amid gladness and goodness of heart, when everything was abundant. The Gerrer Rebbe, the Bais Yisroel, writes that the Gemara (Chulin 101b) states that Shabbos is kivia vikyama, permanent and stationary. This alludes to the idea that despite the fact that the Bais HaMikdash has been destroyed, the power of Shabbos remains in a permanent state for the Jewish People. The Sfas Emes writes that the destruction was a result of the Jewish People not serving HaShem out of joy. It then follows that when the Jewish People are in exile and lacking abundance, and still they serve HaShem with joy, they will merit the Ultimate Redemption. The Bais Yisroel continues by saying that although it is said (Devarim 28:65) uvagoyim haheim lo sargia, and among those nations you will not be tranquil, this refers to the weekday. On Shabbos, however, the Jewish People will find peace. This idea, however, still requires further explanation. Have we not seen that even on Shabbos the Jewish People have suffered? During the Holocaust, Jews were at times tortured on Shabbos even more than they were tortured during the week. How, then, can we always be instructed to be joyful on the Holy Day of Shabbos? Perhaps the answer to this question can be found in our understanding of joy and redemption. While it is certainly easier to be at rest and full of joy when we are not persecuted by our enemies, there is a concept of inner joy that exists even at times of persecution and suffering. The Sefarim (Degel Machanei Ephraim quoting Tikkunim) write that although we read the tochacha, the rebuke that is found in this week’s parasha, as curses, concealed within the curses are blessings. The Bais Yisroel writes that one can overcome the curses by cleaving to HaShem. This, he writes, is reflected in Shabbos, as Shabbos is a blessing, and a curse cannot become attached to a blessing. It is noteworthy that the end of last week’s parasha discusses the commandment to eradicate Amalek, the nation who attacked us without warning when we left Egypt. The beginning of this week’s parasha discusses the commandment of bringing bikkurim, the first fruits, to the Bais HaMikdash. When one brings Bikkurim, he opens his declaration of gratitude with the words (26:5) arami oveid avi, an Aramean tried to destroy my forefather. Thus, at a time of heightened jubilation, we invoke the painful memory of destruction and exile. This is parallel to the idea that is reflected in Shabbos, where we demonstrate that despite the apparent curses that surround us, we are truly ensconced in blessing, and the curse will never be associated with the blessing. Thus, the idea that we must be joyful on Shabbos is not just a fantasy, but a reality. Shabbos is a day of joy, and HaShem should allow us to merit the ultimate joy, with the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Viiturin shavin lah umalka dileila diyisatar kola bikadish kadishin, and the seventy crowns of its wine and Kiddush. Then the King above is completely encrowned with holy sanctification. This passage alludes to the thirty-five words that are recited in the vayechulu portion of Kiddush and to the additional thirty-five words in the Kiddush blessing that follows the blessing over the wine. Furthermore, the word yayin, wine, equals in gematria 70. This is a significant idea, as when we recite Kiddush, we are entering into the secrets of the universe, as the word sod, secret, is also in gematria 70. It is incumbent on one reciting Kiddush on Shabbos to concentrate on the meaning of the words as the words contain many hidden secrets.

Shabbos in Tefillah

Lakeil asher shavas mikol hamaasim bayom hashevii nisalah viyashav al kisei kivodo, to the G-d Who rested from all works, Who on the Seventh Day was elevated and sat on the Throne of His Glory. This passage implies that throughout the week HaShem is not, so to speak, sitting on His Throne of Glory. How are we to understand that HaShem does not sit on His Throne of Glory during the week, especially in light of the fact that we recite in the prayer of Asher yatzar the words galuy viyadua lifnei chisei chivodecho, it is obvious and known before Your Throne of Glory. This prayer is recited every day of the week and we declare that HaShem reposes on His Throne of Glory. In The Siddur Otzar HaTefillos, the Anaf Yosef quotes the Kol Bo who writes that the explanation of this passage is that HaShem created an angel for every creation. On the first Shabbos of creation HaShem sat on His Holy Throne called all the angels together. When the angels arrived, HaShem descended from His Throne and placed the angel of Shabbos on the throne. The angels then began to sing praises to the angel of Shabbos. HaShem showed this display of joy to Adam HaRishon, and Adam began to recite Mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Hashem said to Adam, “to the angel of Shabbos you sing praises and not to Me?” When the angel of Shabbos heard from HaShem that it is a good thing in Hashem’s eyes to sing praises, he descended from the Throne of Glory and declared “tov lehodos laHaShem,” it is good to thank HaShem, and all the angels responded ulizameir Lishimcho elyon, and to sing praise to Your Name, O exalted One. Thus, according to the opinion of the Kol Bo, we are declaring that after allowing the angel of Shabbos to ascend His Throne of Glory, HaShem, so to speak, returned to His Throne of Glory.

Shabbos Story

At the turn of the 19th century, before the First World War, there were still great rebbes that could heal; there was the Kerestirer Rebbe, Reb Yeshaya. He did not place his hands on a person or speak - but if you ate food in his house, you went away healed. When his wife Sarah died, the Rebbe wept terribly and would not be consoled. He told the Chasidim, “You probably thought that people who ate in my house were healed because of me. That’s not true. It was because of my holy wife, Sarah. Now that she’s gone I can tell you. Listen to this story of what happened. ‘In our younger days we were desperately poor. If we ate one meal a week we would have food to eat on Shabbos, but we wouldn't be able to have any guests. So we fasted from Shabbos to Shabbos. Then we had enough food for ourselves and for some guests. One week, my holy wife was cooking on Friday for Shabbos, when a drunkard knocked on the door and was invited in. He was reeking of alcohol but he said to my wife, ‘I’m starving, do you have anything to eat?’ We had not eaten that whole week, but who knows how long he had been without food, and when someone says they’re starving, how can you not feed them? So my wife gave him from the food she had prepared for Shabbos. After finishing what she gave him, however, he asked, ‘Is there more?’ Each time he ate whatever was put before him and asked for more, until she said, ‘There’s not a crumb left.’ She gave him everything she had prepared for our Shabbos meals. She gave him everything gently and respectfully, because she was doing a great mitzvah and good deed. She didn’t judge him by how he looked or for his crude behavior, for who knows what troubles he had suffered? “Then this drunkard did something unusual. He asked, ‘Can I speak to your husband?’ My wife came to my room and told me about his request and, when I agreed, my wife sent him to me. When he came in, he no longer smelled and he didn’t appear drunk. In fact, his face was glowing, and I realized at once that this was Elijah the Prophet. He said to me, ‘I only came here to bless your wife. Her kindness has made a great impression in heaven. But we wanted to give her a final test to see if she was worthy of the great blessing we have in store for her. She passed the test.’ “What was the great blessing? It was the blessing of healing.” And that,” said the Rebbe, “was why the food my holy wife served healed whoever ate it.” [Mai Ber Yeshayahu, pp. 43-44.]

When Rebbe Yeshaya of Kerestirer was on his deathbed and close to his final hours, he called over one of his intimates and whispered, “In a little while there will be a ‘funeral’ here and many people will be coming from far away. So please put a very big pot on the stove and boil a lot of potatoes, and then cook them with a lot of chicken fat, because I want all those Jews to have some tasty food after their long trip.” [Reshumim Bishimcha, p. 360]

Shabbos in Navi

Shmuel I Chapter 9

In this chapter we learn of the episode of Shmuel informing Shaul that he will become the first king of the Jewish People. Shaul’s father sent him to seek out the lost donkeys and Shaul ends up meeting Shmuel, who invites him to eat with him at a festive meal. Prior to meeting Shmuel it is said that Shaul and his attendant saw maidens going out to draw water, and when Shaul and his attendant asked the maidens if this is where the seer was, the maidens gave a lengthy response. According to one opinion in the Gemara (Brachos 48b) the reason that the maidens elaborated on their answer was so that they could stare at Shaul’s beauty. Perhaps there is a lesson to be learned from this, and that is that when someone desires something, he talks about it at length. In a similar vein, Shabbos is referred to as yom chemdaso, the day of His desire. Shabbos is the day that HaShem desires, and HaShem desires that we should be constantly talking and thinking about His Holy Shabbos.

Shabbos in Agadah

The Imrei Emes, the Gerrer Rebbe, writes (Rosh Hashanah 5693) that the function of the Shofar is to arouse one to accept on himself the yoke of Heaven, and it is said (Tehillim 89:16) ashrei haam yodei teruah, praises to the people who know the shofar’s cry. Shabbos also reflects the idea of daas, knowledge, and it is said that daas refers to one who recognizes his Creator. The Sfas Emes writes that the function of the tekiah is to gather all the camps together. Regarding Shabbos it is said diisachadas biraza diechod, she unites in the secret of Oneness. Furthermore, it is said that the tekiah arouses kindness and compassion, as it is said (Bamidbar 10:7) uvihakhil es hakahal tiskiiu vilo sariu, when you gather together the congregation, you shall sound a long blast, but not a short blast. The tekiah also reflects joy, as it is said (Ibid verse 10) uvayom simchaschem uvimoadeichem uviroshei chodsheichem uskatem bachatzotzros, on a day of your gladness, and on your festivals, and on your new moons, you shall sound the trumpets. Regarding Shabbos we recite in Shemone Esrei the words yismichu vimalchuscha shomrei Shabbos vikorei oneg, they shall rejoice in Your Kingship - those who observe the Shabbos and call it a delight. Through the joy of Shabbos we arouse the compassion of HaShem.

Shabbos in Halacha

Another condition necessary to allow chazarah, returning food to the blech, is that one hold the pot in his hand the entire time that the pot is off the blech. It is not necessary, however, to keep the pot suspended in mid-air. Rather, one can set the pot down on a counter or a tabletop as long as one does not release his grip from the pot. If one sets the pot down and releases his grip, then it is forbidden to return the pot to the blech. If one rests the pot on the floor, then he must keep the pot partially raised the entire time. Once one sets the pot down completely on the floor, he cannot return the pot to the blech, even if he did not let go of the handle.

Shabbos in Numbers and Words

The Halacha is that after Shabbos when we recite havdalah, we take besamim, spices and inhale their fragrance. One of the reasons for this Halacha is because when Shabbos ends, the neshama yeseira, the extra soul that one gained with the onset of Shabbos, departs. When one takes besamim he is reviving himself. It is noteworthy that the word neshamah, soul (395), is equal in gematria to the word bivisamim, with spices (394).

Shabbos: Ta’am HaChaim Ki Savo 5768

Is sponsored by Moshe and Betty Gasner in loving memory of Betty’s father,

Aryeh Leib ben Dovid ob”m, niftar the 18th of Elul

I will not be giving a class in Navi this Shabbos afternoon

Have a wonderful and delightful Shabbos and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.

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