Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 11

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 11

Tefillah Thoughts

Praying with the Tzibur brings to holiness and this idea is reflected in Yitzchak
The Mishna in Avos (1:2) states that the world stands on three things: Torah, Avodah (service) and Gemilus Chasadim. The Pinei Menachem writes that these three ideas correspond to the three Patriarchs, Avraham, Yitzchak and Yaakov. Avraham embodied the attribute of chesed, kindness, and Yaakov symbolized Torah. Yitzchak represented Avodah, service. When the Bais HaMikdash stood the Avodah was performed through the sacrifices. Without the Bais HaMikdash the Avodah is performed through Torah study and prayer. The way for us to be elevated through Torah study and prayer is by joining together as a Tzibur. Regarding Yitzchak, who was the pillar of service, i.e. prayer, it is said that his eifer, ashes, was tzavur, gathered before HaShem. The idea of “his ashes” alludes to the Avodah that he sacrificed himself for, as if he had become ash. This sacrifice remained for future generations. When the Jewish People gather together they can reach high levels of holiness. It is said in the name of the Baal HaTanya that when ten Jews gather together (for prayer) the holiness is so great that even the angels are fearful of being in the presence of those Jews. This is the attribute known as pachad Yitzchak, the fear of Yitzchak.
Tefillah Teachings

Washing the hands before praying

One does not have to dry his hands after washing them in preparation for prayer. One should also wash his hands prior to praying Mincha and Maariv. Even if one has already washed his hands in the morning, if he later touched an area which is normally covered and is a sweaty area, or if he scratched his head, or if he did not initially wash until his wrist, he must wash his hands again before praying.



Tefillah Translated and Elucidated

Adon Olam

Vihu echod viein sheini lihamshilo lihachbira, He is one – there is no second to compare to Him, to declare as His equal. I have always been troubled by the word lihachbira, to declare as his equal. The root word of lihachbira is chaver, a friend. Can one even contemplate that he is the friend of HaShem? Perhaps the answer to this question is that Dovid HaMelech writes (Tehillim 119:63) chaver ani lichol asher yireiucha ulishomrei pikudecha, I am a friend to all who fear You, and to those who keep your precepts. Rabbeinu Bachye (Bereishis 23:2) writes that the city of Chevron was thus called because the souls of those buried there were connected to their root, which is HaShem’s Throne of Glory. Thus, we see that it is possible to have an attachment to HaShem, so to speak, in the way of a friendship. Nonetheless, we declare that HaShem has no equal, as no matter how close one is to HaShem, he is still not HaShem’s equal.

Tefillah Tale

Rav Shimshon Shares His Trade Secrets and Gives A Lesson in How To Daven

Rav Shimshon Pincus was known for his extraordinarily passionate tefillos. Indeed, the sefer that he authored on the subject (Shearim BaTefila) has become a classic.
Rav Goldenthal (Rav Shimshon’s ‘boss’, the pioneer of the Torah community of Ofakim, and the one who brought Rav Shimshon to the town) shared with me the story about an Avreich he was close to, who had been married some time with no children. The fellow asked Rav Shimshon to daven for him, and he promised to do so. One day, when he felt especially despondent, the Avreich went to ask Rav Shimshon if, in fact, he had remembered him in his tefillos. The Rav admitted that he had forgotten to, and thought for a minute. ‘I have an idea,’ he said, ‘Call your wife, and tell her you will be home late. Then let's go for a drive.’
They got in the car, and Rav Shimshon drove a while, until they approached a peaceful orchard, which was desolate at that time of year. It was approaching evening, and Rav Shimshon told him that they would each stand under a tree and beseech Hashem for a yeshuah.
As they began to daven, Rav Shimshon suddenly got into his car and began to drive. He waved at the shocked Avreich, and called out, ‘I’ll pick you up in an hour.’
The fellow described his feelings to Rav Goldenthal. It was dark, and he was in a deserted place, inhabited only by animals and the occasional Bedouin wanderer. He felt a feeling of panic and dread that he had never before experienced, which only compounded brokenness and sorrow.
Suddenly, he realized with unprecedented clarity that he was totally in the hands of Hashem, and now completely alone with Him. He began to cry to Him from the very depths of his soul, and before he knew it, Rav Shimshon drove up, a broad smile on his face. ‘You davened well...’
Nine months later he had his first child. [Reprinted with permission from Revach.net]


Tefillah Test

Eradicating Amalek from our hearts by reciting Shema
Last week we posed the question: the Medrash (Tanchumah Ki Seitzei §11) states that HaShem’s Name and Throne are not complete until any vestige of Amalek is eradicated from the world. If this is so, why do we recite in the blessing following Shema in the morning the words lidor vador hu kayam ushemo kayam vichiso nachon, from generation to generation He endures and His Name endures and His throne is well established. Perhaps the answer to this question is that when we recite Shema, we are accepting on ourselves the yoke of HaShem’s Kingship. While it is true that Moshiach has not yet arrived, our affirmation of HaShem’s Kingship is in a sense a demonstration that the forces of evil cannot dominate us. Thus, we can declare that from generation to generation He endures and His Name endures and His throne is well established.

This week’s question is why is it important to recite geulah immediately prior to reciting Shemone Esrei? 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 11
is sponsored anonymously
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 Parashas Noach 5769

שבת טעם החיים פרשת נח תשס"ט
Shabbos: Ta’am HaChaim Parashas Noach 5769
Noach and Shabbos
Introduction
This week the Torah discusses Noach, a person who is depicted as a righteous person and who is saved from the Great Flood that destroyed the populated world. Noach appears to be a mystery, however, as the commentators and even the Medrash struggle to understand what it was about Noach that he merited salivation. One Medrash (Bereishis Rabbah 29:1) even goes so far to say that Noach himself should have been destroyed, but he found favor in HaShem’s eyes and thus he was saved.
Question:
Why does the Torah elaborate on the sins of the Generation of the Flood?
Let us understand what occurred in the Generation of Noach and then we can begin to gain an appreciation for Noach’s salvation. The Medrash and the Gemara tell us that the Generation of the Flood was corrupt and immoral. Yet, we know that the Torah does not enumerate the sins of mankind just for the sake of running a daily blotter. The Torah is coming to teach us how to act, so what lesson is there for us to learn from the behavior of that generation?
Answer part 1:
Rashi in Devarim offers us a brand new perspective on the behavior of the Generation of the Flood.
There is an interesting Rashi that may pass under the radar screen regarding Noach and the people of his generation but it would seem that within this Rashi is the key to the whole puzzle. In the parasha of shema that we read twice daily, it is said (Devarim 11:16-17) hishamru lachem pen yifteh livavchem visartem vaavaditem elohim acheirim vihishtachavisem lahem vicharah af HaShem bachem viatzar es hashamayim vilo yihyeh matar vihaadama lo sitein es yevulah vaavaditem miheira meial haaretz hatovah asher HaShem nosein lachem, lest your heart be seduced and you turn astray and serve gods of others and prostrate yourselves to them. Then the wrath of HaShem will blaze against you; He will restrain the heaven so there will be no rain, and the ground will not yield its produce; and you will be swiftly banished from the goodly Land that HaShem gives you.
Rashi comments that from the fact that the Torah states that the Jewish People will be swiftly banished, we learn that HaShem will not tolerate the iniquity of the people. Why, then, did HaShem tolerate the misdeeds of the Generation of the Flood for one hundred and twenty years? Rashi answers that the Generation of the Flood did not have who to learn from, whereas the Jewish People had who to learn from.
Answer part 2
Two questions on Rashi in Devarim
This Rashi should strike us as puzzling. First, what does it mean that the Generation of the Flood did not have who to learn from? Were those people created wicked and without any conscience that we could say that they were helpless? Furthermore, Rashi tells us in this week’s parasha that HaShem instructed Noach to build the Ark for one hundred and twenty years so they should see him building it. When they would ask Noach regarding the purpose of the Ark, Noach would respond that HaShem was bringing a flood to the world and they should repent. How can it be said that they did not have who to learn from?

Answer part 3
Hashem only made a pact with the Jewish People.
The answer to this question is that although he Generation of the Flood could have learned from Noach how to serve HaShem, it would have been futile, because HaShem did not make a pact with that generation. In fact, it is noteworthy that it was specifically with Noach that HaShem made several pacts to ensure his survival. Regarding the Jewish People, however, HaShem had promised the Patriarchs that He would give them the Land of Israel, but this pact was conditional on the Jewish People observing the Torah. Were the Jewish People to violate this agreement, they would immediately be banished from the Land.
Answer part 4
Noach was only deserving of a pact for himself and not for his generation.
Rashi points out in the beginning of the parashah several contrasts between Noach and Avraham. One difference between them is that Noach needed HaShem to help him spiritually whereas Avraham was able to walk by himself. One must wonder, though, why there is a need to contrast Noach with Avraham. It would seem that the contrast is teaching us something regarding the reason that HaShem only saved Noach and not his generation. The explanation for this is that while Noach was seeking spiritual growth, he did not demonstrate a great concern for his generations or even for future generations. This idea is highlighted by the fact that the Torah states that he was a righteous and perfect man in his generations, i.e. he only was concerned for himself and not is generation or for future generations. Avraham, however, walked ahead, i.e. he was looking for the future of his generation. It was for this reason that Avraham prayed that Sodom and Amorah not be destroyed, as Avraham presumed that there would be some potential for good that would arise from the inhabitants of those cities. Hashem saw that Avraham was concerned for the people of his own generation and future generations, and HaShem specifically made a pact with Avraham, referred to as The Pact of the Parts.
Summary of answer
We have seen that Noach perfected himself but in a sense he abandoned his generation and future generations. Hashem will save a righteous person for his own merits, but the generation could not possibly be saved, as they did not have who to learn from. They could have watched Noach build the Ark and then reflect upon their misdeeds, but they could not learn from Noach how to save others. Although this may sound strange, the truth is that every person has a societal pull, and unless he sees people who are attempting to help others, it will be very difficult to help himself. Avraham, however, maintained that one has to be concerned about others, both in the present and in the future. It was for this reason that HaShem made a pact with Avraham only.
The Shabbos connection
What does Noach have to do with Shabbos? The Zohar states that Noach is in the category of Shabbos. In a simple sense this means that the word Noach means menuchah, rest, and Shabbos also means rest. On a deeper level, however, perhaps the association between Noach and Shabbos is that Shabbos is a part from the rest of the week. One must always seek to reach out to others, but at the same time one has to be careful not to be influenced by other’s misdeeds. In this regard Noach is compared to Shabbos, as it is logical to suppose that Noach did not wish to be influenced by their corruption and immorality. HaShem should allow us to reach out to our fellow Jews and to observe the Shabbos in a state of holiness and purity.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Seventy crowns excel the Patricidal blessing of fifty
Naaveid lihon kirsin bimilin yakirin bishavin aturin dial gabei chamshin, we will fashion them crowns with the precious words. With seventy crowns that excel the Patriarchal blessing of fifty. This passage refers to the seventy precious words of Kiddush which are crowns of glory fashioned for the spiritual worlds. These crowns rise above the blessings given to the Patriarchs, who were each blessed with the word kol, meaning everything, whose numerical value is fifty. Alternatively, I would like to suggest that seventy and fifty equals one hundred and twenty, and this alludes to Moshe who lived for one hundred and twenty years. The Zohar stats that although the Jewish People forfeited their crowns when they sinned with the Golden Calf, Moshe restores to us the crowns every Shabbos. Thus, by observing Shabbos we merit the crowns that we were rewarded with at Sinai.
Shabbos in Tefillah
The Jewish People are the purpose of creation
Lifichach yifaaru vivarchu laKel kol yitzurav, Therefore let all that He has fashioned glorify and bless G-d. It would seem from this passage that despite the fact that the celestial beings praise HaShem Who rested on Shabbos, the ultimate goal is that HaShem’s Chosen People should raise Him. We therefore declare here lifichach, therefore, as if to say that that the praise of the angels is what prompts us to praise HaShem, as the Jewish People are the purpose of creation.
Shabbos Story

Belief in HaShem
Rabbi Shimshon Sherer, Rav of Congregation Kehillas Zichron Mordechai, tells the following story. In a small town there was a severe drought. The community synagogues each prayed separately for rain, but to no avail. The tears and prayers failed to unlock the sealed heavens, and for months, no rains came. Finally, the town's eldest sage held a meeting with prominent community rabbis and lay leaders. “There are two items lacking in our approach, faith and unity. Each one of you must impress upon his congregation the need to believe. If we are united and sincere, our prayers will be answered!” He declared that all the synagogues in the city would join together for a day of tefillah. Everyone, men women and children would join together for this event. “I assure you,” he exclaimed, “that if we meet both criteria - faith and unity - no one will leave that prayer service without getting drenched!”
There was no shul large enough to contain the entire community so the date was set to gather and daven in a field! For the next few weeks all the rabbis spoke about bitachon and achdus (faith and unity). On the designated day the entire town gathered in a large field whose crops had long withered from the severe drought. Men, women, and children all gathered and anxiously awaited the old sage to begin the service. The elderly rabbi walked up to the podium. His eyes scanned the tremendous crowd that filled the large field and then they dimmed in dismay. The rabbi began shaking his head in dissatisfaction. “This will never work,” he moaned dejectedly. “The rain will not come.” Slowly he left the podium. The other rabbis on the dais were shocked.
“But rebbe everyone is here and they are all united! Surely they must believe that the rains will fall! Otherwise no one would have bothered to come on a working day!” The rabbi shook his head slowly and sadly. “No. They don’t really believe,” he stated. “I scanned the entire crowd. Nobody even brought a raincoat.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 14

Shabbos is redeeming and the Evil Inclination cannot cause harm

In this chapter we learn how Yonasan, the son of Shaul, and his armor-bearer ascended to battle, the Plishtim and they were victorious. Subsequently, King Shaul issued an oath prohibiting anyone from eating while they were at battle. Yonasan, however, was unaware of the oath, and he tasted some honey. Shaul sought to have Yonasan killed but the people redeemed Yonasan as he had brought about salvation from the Plishtim. This chapter can be interpreted homiletically to be alluding to Shabbos. The whole week we struggle with the Evil Inclination, and at the end of the week we are famished for spirituality. It is considered praiseworthy if one goes hungry on Friday so he will enter Shabbos with an appetite. Once he enters Shabbos he is redeemed and the Evil Inclination no longer has a hold on him as with the onset of the Holy Shabbos all harsh judgments depart.

Shabbos in Agadah
Shabbos and Rosh Chodesh awaken a person

The Lev Simcha writes that in Kabbalas Shabbos we recite the words uri uri shir dabeiri, awaken, awaken, utter a song. The reason that the word uri is repeated is because this alludes to Shabbos and Rosh Chodesh. On Shabbos and on Rosh Chodesh the gates are open. Similarly, we recite the words hisoriri hisoriri, wake up! Wake up! twice, because both Shabbos and Rosh Chodesh awaken a person

Shabbos in Halacha

Pots removed from the blech on Shabbos

If one took off from the blech a pot on Shabbos with intent of returning it there, and then he unintentionally placed the pot down, he is allowed to return the pot to the blech. Similarly, if one raised a pot from the blech and his intention was to not return it, but he is still holding the pot in his hand, he is allowed to return it. As long as some of the last two conditions exist, he is permitted bidieved (ex post facto) to return a pot to the blech. One can only rely on this leniency in case of necessity.

Shabbos Challenge Question

Last week we posed the question: what is the significance of Shabbos Chol HaMoed? The Lev Simcha writes that on Shabbos by Mincha we recite the words Avraham yagel Yitzchak yiranein Yaakov uvanav yanuhcu vo, Avraham would rejoice, Yitzchak would exult, Yaakov and his children would rest on it. On Shabbos of Sukkos it is even more relevant that Yaakov and his children will rest in the Sukkah. Yaakov reflects the festival of Sukkos, so it is fitting that we say that Yaakov and his children rest on it.

This week’s question is, what is the association between Shabbos and teshuvah, repentance? 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
Parashas Noach 5769
is sponsored anonymously
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.

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Doreish Tov on Medrash Rabbah Parashas Noach 5769 (2-3)

Doreish Tov on Medrash Rabbah
Parashas Noach 5769

30:2 The Medrash states that it is said (Bereishis 6:9) eileh toldos Noach, these are the offspring of Noach. It is said (Iyov 24:18) kal hu al pinei mayim tikulal chelkasam baaretz lo yifneh derech keramim, he glides swiftly, as on the water’s surface; their portion in the land is forsaken; he does not turn to the way of the vineyards. The words kal hu al pinei mayim mean that it was decreed upon the Generation of the Flood that they should be destroyed by water (the word kal here is interpreted to mean a decree – Rashi). The words tikulal chelkasam baaretz mean that the One Who meted out retribution from the Generation of the Flood (will mete out retribution from one who does not keep his word – Rashi). Why is this so? Lo yifneh derech keramim, as their intention was to plant in the vineyards. Noach, however, intended to populate the world and to bear children, as it is said, eileh toldos Noach, these are the offspring of Noach. The Yerushalmi (Yevamos 6:5) understands that the Generation of the Flood did not engage in marital relations for the purpose of having children. Rather, they were preoccupied with their own desire for pleasure. It would seem that this Medrash is a continuation of the previous Medrash, where we learned that Noach was deemed to be the tzaddik yesod olam, as he was engaged in acts of holiness and purity. The Generation of the Flood, however, was engaged in acts of lewdness and promiscuity. It is for this reason that they were destroyed by water. The Maharal writes that water is chomer, mass, as opposed to tzurah, something that has a form. Perhaps the Generation of the Flood was specifically destroyed by water because they were engaged in physical acts with no desire to harness the physical for spiritual gains.

30:3 Eileh, these. Rabbi Abhu said that wherever it is said the word eileh without a vav, it comes to invalidate the ones previously mentioned. The word vieileh with the letter vav, however, comes to add to the previously mentioned. Here the Torah is telling us that the previous ones, i.e. the Generation of the Flood, were invalidated. Why does the word eileh denote an invalidation of the previous? The Maharal (Gur Aryeh Shemos 21:1) writes that the word eileh denotes a matter of significance. Perhaps the idea is that the Torah is teaching us here that Noach was significant and was worthy of being saved, and this was in the merit of his offspring (See Bereishis Rabbah 29:5). The Generation of the Flood, however, was insignificant with regard to being saved, so they were invalidated.

Doreish Tov on Medrash Rabbah Parashas Noach 5769 (1)

Doreish Tov on Medrash Rabbah

Parashas Noach 5769

30:1 The Medrash states that it is said (Bereishis) eileh toldos Noach Noach ish tzaddik tamim, these are the offspring of Noach – Noach was a righteous man, perfect…. This is what is said (Mishlei 10:25) kaavor sufah viain rasha vitzaddik yesod olam, when the storm passes a wicked one is no more, but a righteous one is the foundation of the world. Kaavor sufah viain rasha refers to the Generation of the Flood and vitzaddik yesod olam refers to Noach. Another verse states (Ibid 12:7) hafoch reshaim viainam ubais tzaddikim yaamod, the wicked are overturned and are no more, but the house of the righteous will endure. Hafoch reshaim viainam refers to the Generation of the Flood, and bais tzaddikim yaamod refers to Noach, as it is said eileh toldos Noach. Alternatively, it is said eileh toldos Noach. It is said (Ibid 14:11) bais reshaim yishameid viohel yesharim yafriach, the house of the wicked will be destroyed, but the tent of the just will blossom. Bais reshaim yaamod refers to the Generation of the Flood, and ohel yesharim yafriach refers to Noach. One must wonder what the Medrash is teaching us by citing these verses from Mishlei. Is it not obvious from reading Parashas Noach that the Generation of the Flood was wicked and they were destroyed, whereas Noach was righteous and he survived? Perhaps the answer to this question is that the Medrash was bothered by the first words in the parashah that states eileh toldos Noach. Why did the Torah see a need to commence the narrative of the Flood with these words and what is their association to the subsequent words that state that Noach was righteous and perfect? The Medrash therefore cites verses which demonstrate that the wicked can act in the most corrupted manner possible, but the righteous are still the foundation of the world. How is this so? The Gemara (Sanhedrin 108b) states that the Generation of the Flood acted corruptly with a boiling substance, i.e. by engaging in immorality, and they were thus punished with boiling water. The Sefarim write that tzaddik yesod olam alludes to the idea that the righteous person is shomer habris, in that he resists the temptation of immorality. Thus, the Medrash is teaching us that when it is said that these are the offspring of Noach, the Torah means that the wicked engaged in immorality, which causes the destruction of the world. Noach, however, was tzaddik yesod olam, so he endured. It is interesting to note that the Sefarim write that the Ultimate Redemption will arrive through shemiras habris, resisting temptation of immorality. In a world surrounded by decadence and depravity, it is incumbent upon us, Hashem’s Chosen People, to resist the blandishments of the Evil Inclination and remain pure and holy. [After writing this HaShem allowed me to come across the Shelah in Hagahos to Sefer Bereishis-Noach Torah Ohr §1 who writes the same idea regarding Noach being tzaddik yesod olam.]

Doreish Tov on Medrash Rabbah Parashas Bereishis 5769 (1)

Doreish Tov on Medrash Rabbah

Parashas Bereishis 5769

1:1 The Medrash states that Rabbi Hoshia commenced his remarks with the verse that states (Mishlei 8:30) vaehyeh etzlo amon vaehyeh shaashuim yom yom, I was then His nursling; I was then His delight every day. Amon means padgog, a governess. Amon also means michuseh, covered, and amon also means mutzna, concealed and some say amon means rabsa, something great. Proof that amon is padgog is from the verse that states (Bamidbar 11:12) kaasher yisa haomein es hayonek, as a nurse carries a suckling. Amon means michuseh as it is said (Eichah 4:5) haemunim alei tolah¸ those who were brought up in scarlet. Amon means mutzna as it is said (Esther 2:7) vayehi omein es Hadassah, and he had reared Hadassah. Amon means rabsa as it is said (Nachum 3:8) haseitvi mino amon, are you better than No-amon, and the Targum of that verse is haat tava mAlexandria rabsa diyasva bein naharusa, are you better than Alexandria the great city that sits between the rivers? Alternatively, the verse that states amon means uman, a tool of a craftsman. Thus, the Torah was declaring, “I was the tool of HaShem.” Normally when a person builds a palace, he consults with a craftsman and does not rely on his own knowledge. He will have blueprints and notebooks to know how to design the rooms and how to design the smaller rooms. Similarly, HaShem gazed into the Torah and created the world. The Torah states Bereishis bara Elokim, and reishis refers to Torah, as it is said (Mishlei 8:22) HaShem kanani reishis darko, HaShem made me as the beginning of His way. The Medrash here is teaching us a profound lesson. People often talk about the secrets of the universe, implying that the world may have a creator but there are certain things that are not within man’s mental grasp. The Medrash, however, informs us that the opposite is true. Hashem gazed into the Torah and created the world. Thus, it is not the universe that contains mysteries. Rather, the Torah is secret and concealed, but the Torah contains within it great lessons, like the pedagogue who is a fountain of knowledge and only reveals part of his or her knowledge to the student. Thus, the Torah is our teacher, and it is incumbent upon us to plumb its depths and discover its secrets.

Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 1

Ramazei DiOraysa: Hints in the Torah

Volume 1 Issue 1

The Gemara (Taanis 9a) states that there is nothing that is not alluded to in the Torah. In this edition I will be offering hints to various historical events and to interpretations of both the Written and Oral Torah.

Megillas Esther is replete with allusions to historical events and to fascinating insights into the Torah.

It is said (Esther 1:1) vayehi bimei Achashveirosh hu Achashveirosh hamoleich meihodu viad kush sheva viesrim umeah medinah, and it came to pass in the days of Achashveirosh – he is the Achashveirosh who reigned from Hodu to Cush, a hundred and twenty-seven provinces. The Zohar states that wherever it is said vayehi hayom, and it was the day, that day was Rosh HaShanah. Thus, we can suggest that the words vayehi bimei allude to the two days of Rosh HaShanah. Within the word Achashveirosh is the word rash, which mean poor. This alludes to the statement in the Gemara (Rosh HaShanah 16b) that a year that is impoverished in the beginning, i.e. when the Jewish People are humble and supplicate before HaShem, the year will end up being blessed at the end. Additionally, the letter vav in at bash is substituted with the letter pay, so the word Achashveirosh contains the word shofar. The word hamoleich, who reigned, alludes to the idea that on Rosh hashanah we declare HaShem’s Kingship over the entire world. There are twenty-one days from Rosh HaShanah until Hoshanah Rabbah, and this is alluded to in the word meihodu, as the word hodu (when spelled with two vavs) equals in gematria 21. Additionally, the word Cush can mean beauty (See Rashi Bamidbar 12:1) and this alludes to the joy and the beauty that was displayed in the Bais HaMikdash when the Jewish People, gained atonement on Yom Kippur and when they celebrated on Sukkos the drawing of the water with the Simchas Bais HaShoeiva. The word sheva means seven which alludes to the seven biblical days of Sukkos. The word viesrim contains the words ayin sarim, an allusion to the seventy nations. The Gemara (Sukkah 55b) states that the Jewish People offered seventy bulls on Sukkos to atone for the seventy nations. The word umeah can be read as umah, which means nation, alluding to the seventy nations. The word medinah (109) is equal in gematria to the word Gehinom (108) as the Medrash (See Rashi Bamidbar 29:18) states that the bulls that were brought on Sukkos were brought in descending order, alluding to the idea that the seventy nations will ultimately disappear (and be punished in Gehinom).

It is said (Tehillim 27:1) LeDovid HaShem ori viyishi mimi ira, by Dovid, HaShem is my light and my salvation, who shall I fear? The Medrash states that my light alludes to Rosh HaShanah and my salvation alludes to Yom Kippur. It is noteworthy that the word mimi (90) is equal in gematria to the word Sukkah (91) thus hinting to the idea that following the atonement that HaShem grants us on Yom Kippur, we have nothing to fear.

It is said further on (ibid verse 5) ki yitzpineini bisukkoh biyom raah, indeed, He will hide me in His shelter on the day of evil. The Medrash states that this refers to Sukkos. Why does the verse state that Sukkos is a bad day? Perhaps the idea is that the Medrash (Bereishis Rabbah 56:11) states that after Yitzchak’s life was spared at the Akeidah, we do not find mention of Yitzchak until it is time for him to marry. The reason for this is because Yitzchak was saved miraculously and Avraham did not wish that Yitzchak should be under the influence of the Evil Eye so he sent him away at night. In a similar vein, we can suggest that on Yom Kippur we are in a situation where we are suspended between life and death, heaven forbid. We merit life and this is a tremendous miracle, so to avoid the Evil Eye we hide ourselves in the Sukkah. This is the reason why this day is referred to as the day of evil, as we are threatened by the forces of evil who wish to harm us after we have been miraculously saved.

Ramazei DiOraysa: Hints in the Torah

Volume 1 Issue 1

is sponsored in honor of the Bar Mitzvah of Yosef Adler of Cleveland, Ohio

Mazel Tov to Yosef and his parents, Reb Avrohom and Mrs. Tzippy Adler, and to the grandparents, Rabbi and Mrs. Shmuel Adler of Chicago and to Mr. and Mrs. Simcha Schuck of Monsey. May they all share much nachas from Yosef and from all their children and grandchildren.

Prepared by Rabbi Binyomin Adler.

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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 10

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

Volume I Issue 10

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 humility one should exhibit while praying.

Tefillah Thoughts

Tosfos (Bava Basra 164b s.v. Iyun Tefillah) quotes the Yerushalmi (Brachos 2:10) that states that we must show gratitude to the head, as when one is praying Shemone Esrei and reaches the blessing of Modim, the head bows down automatically. The Imrei Emes (Hoshanah Rabbah 5666) cites his father the Sfas Ems who said that this statement of the Yerushalmi teaches us that the idea of thanksgiving is an intrinsic part of the makeup of a Jew. It is for this reason that Jews are called Yehudim, as the name Yehudah is derived from the root word hodaah, meaning thanks.

Tefillah Teachings

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

Prior to praying one should wash his hands with water until the wrist. The Rambam is of the opinion that if one is required to wash his hands and he did not do so, and he did not even clean his hands on a rock, then even Bideved his prayer is invalid. The Biur Halacha maintains that in such a case one would not have to repeat the prayer.

Tefillah Translated and Elucidated

Vihu hayah vihu hoveh vihu yihyeh bisifarah, it is He Who was, He Who is, and He Who shall remain, in splendor. What does it mean that HaShem will remain in splendor? Talilei Oros on Tefillah cites Siddur Bier Chaim who writes that HaShem is unlike a human being, in that a human cannot boast about his inherent abilities as a craftsman. Furthermore, a human cannot boast about his designs and plans to create something. Only after the craftsman has brought his plans to fruition can he boast about his accomplishments. If, however, his creation breaks or becomes ruined, he is left with the broken pieces of his creation and the broken pieces of his pride. HaShem, however, existed prior to the creation of the world. He exists presently, and He will exist after the world ceases to exist. In all these three time frames HaShem is and will be revealed in His splendor.

Tefillah Tale

In Poland there were certain Jews who had their livelihood from going to the wholesale fruit and vegetable market in the early hours of the morning and purchasing their stock. Later, people would come to their stores and buy the fresh produce. Once, someone commented to the Chiddushei HaRim (Reb Yitzchak Meir of Gur) about the ways of these men. Of course it was not entirely their fault, he conceded, that they had to engage in business before davening (preferably one should refrain from engaging in personal affairs until after praying). But all the same it was very unfortunate that these men had to disgrace their tefillah by taking care of their business first. “On the contrary,” retorted the Chiddushei HaRim, “these men are all G-d fearing individuals. Even though they do what they must before davening, they do the minimum that is possible. Even their speech they limit, not wanting to speak about mundane matters before speaking to Hashem. And when they come to daven, they do so with a broken heart, wishing they had some other way of earning a living. You haven't the faintest idea how much pleasure Hashem derives from their behavior!” [Reprinted with permission from Torah.org]

Tefillah Test

Last week we posed the question: we recite on Friday night ufros aleinu sukkas shlomecha, and spread over us the shelter of Your peace. What is meant by shelter of peace? How does this differ from peace without a shelter? Perhaps the idea is that a Sukkah is a temporary structure. One may think that if he is only protected for the moment, this is not deemed to be a true protection. We therefore declare that HaShem should spread over us His shelter of peace, as HaShem is infinite and even what appears to us as a temporary protection is in reality a permanent protection.

This week’s question is, the Medrash (Tanchumah Ki Seitzei §11) states that HaShem’s Name and Throne are not complete until any vestige of Amalek is eradicated from the world. If this is so, why do we recite in the blessing following Shema in the morning the words lidor vador hu kayam ushemo kayam vichiso nachon, from generation to generation He endures and His Name endures and His throne is well established. 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 10

is sponsored in honor of the Bar Mitzvah of Yosef Adler of Cleveland, Ohio

Mazel Tov to Yosef and his parents, Reb Avrohom and Mrs. Tzippy Adler, and to the grandparents, Rabbi and Mrs. Shmuel Adler of Chicago and to Mr. and Mrs. Simcha Schuck of Monsey. May they all share much nachas from Yosef and from all their children and grandchildren.

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

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Shabbos: Ta’am HaChaim Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769

Shabbos: Ta’am HaChaim

Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769

Shabbos in the Parashah

This week we complete the reading of the Torah and celebrate Simchas Torah. We finish the Torah with the reading of Parashas Vizos Habrachah and we commence the new Torah cycle reading with the reading of Parashas Bereishis. The commentators go to great lengths to explain the connection between the last verse in the Torah and the first verse in the Torah. The last verses in the Torah state (Devarim 34:10-12) velo kam navi od biYisroel kiMoshe asher yidao HaShem panim el panim lechol haosos vihamofsim asher shilacho HaShem lassos bieretz Mitzrayim liPharaoh ulechol avadav ulechol artzo ulechol hayad hachazakah ulechol hamora hagadol asher asah Moshe lieieni kol Yisroel, never again has there arisen in Israel a prophet like Moshe, whom HaShem had known face to face, as evidenced by all the signs and wonders that HaShem sent him to perform in the land of Egypt, against Pharaoh and all his courtiers and all his land, and by all the strong hand and awesome power that Moshe performed before the eyes of all Israel. Rashi explains that these verses refer to Moshe accepting the Luchos from HaShem and subsequently breaking them upon witnessing the Golden Calf that the Jewish People had created. One must wonder why the Torah lauds Moshe for breaking the Luchos. Moshe was justified in breaking the Luchos, as he expounded a kal vachomer as follows: if the Torah states that one who is an idolater cannot participate in the Korban Pesach, then certainly where the Jewish People worshipped an idol, they cannot accept the entire Torah (Rashi Shemos 32:19). Nonetheless, why is this act deemed to be so praiseworthy? Prior to answering this question, let us examine the first verse in the Torah and Rashi’s comments there. It is said (Bereishis 1:1) Bereishis bara Elokim es hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi poses a famous question. Why did the Torah commence with the story of creation and not with the first mitzvah that the Jewish people received, which was the commandment to sanctify the New Moon? Rashi answers that HaShem wished to demonstrate His power to the nations of the world. Were the nations to claim that the Jewish People stole the Land of Israel, we would be able to respond that HaShem created the world and He gave the Land to those that He felt deserving. The Pinei Menachem, the Gerrer Rebbe, wonders about Rashi’s question. How could Rashi state that the Torah should have commenced with the mitzvah of sanctifying the New Moon, if there were other mitzvos that preceded this mitzvah, such as the mitzvah of procreation, circumcision and Gid Hanasheh. Furthermore, it was necessary to first write about creation so that we could have a basis for matters of faith such as the mitzvah of Shabbos. The Pinei Menachem answers that the world was created according to the plan contained within the Torah. HaShem gave the Jewish people the power to manipulate nature and to demonstrate how HaShem is contained within nature. The essence of the mitzvah of sanctifying the New Moon is that the Jew can take something mundane and declare it holy. Similarly, although Shabbos is a fixed time every week, the Jewish People were given the opportunity to add on to Shabbos with what is known as Tosefes Shabbos, adding on to the Shabbos. In summary, the mitzvah of sanctifying the New Moon reflects the idea that the Jewish People have the power to direct nature and to transform mundane masters into holiness. It was for this reason that Rashi suggested that the Torah should have commenced with this mitzvah. Based on this premise we can better understand why the Torah praises the fact that Moshe broke the Luchos. One explanation of Moshe’s act was that bitulah zehu kiyumah, annulling the Torah, so to speak, is in essence the Torah’s survival. There is, however, a deeper dimension to the act that Moshe performed. Moshe broke the Luchos to demonstrate to future generations that although the Torah is the blueprint of the world, without the Jewish People the Torah does not have a means with which to be sustained. It is for this reason that the last words of the Torah state lieieni kol Yisroel, before the eyes of all Israel. Moshe specifically broke the Luchos before the eyes of the people so that they should know that the Torah was given specifically to the Jewish People, and without the Jewish People observing the Torah, the Torah cannot survive. The power of Torah is so great, and in a sense, the power of the Jewish People is greater. As we begin once again to commence the cycle of the Torah reading, let us bear in mind the great power that HaShem has vested in us. We have the ability to observe the Torah and we are given the opportunity every week to sanctify the Shabbos. We can sanctify the Shabbos on Shabbos, and we also have the ability to add to the Shabbos by sanctifying it during the week. The role of a Jew is to elevate the mundane to become holy. HaShem should allow us to observe His Torah faithfully, and in the merit of observing the Torah and the great mitzvah of Shabbos, we should merit the Ultimate Redemption, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Bichamra go chasa umaadanei asa liarus vaarusa lihitakafa chalashin, with a wine-filled cup and branches of myrtle as for groom and bride, to strengthen those weak in faith. How do wine and myrtle branches strength those who are weak in faith? Perhaps the idea is that the Gemara (Sanhedrin 70a) states that wine was only created to punish the wicked and comfort the mourners. Thus, when one drinks wine his faith is strengthened when he sees that HaShem allowed wine to bring comfort to one in distress and to punish the wicked. Reward and punishment is one of the fundamentals of the Jewish faith. The Gemara (Megillah 13a) states that the righteous are compared to myrtle branches. The Minchas Yaakov writes that by taking myrtle branches, the strength of the Evil Inclination is weakened.

Shabbos in Tefillah

Viyom hashevii mishabeiach viomer Mizmor shir liyom haShabbos tov lehodos laHaShem, and the Seventh Day gives praise saying: A psalm, a song for the Shabbos Day. It is good to thank HaShem… We find that the root amar also means praise (See Rashi Devarim 26:17). The word viomer, saying, can also be interpreted as an expression of praise. The word shevah, translated as seven, can also be read as shevach, praise (the letters ayin and ches are interchangeable). Thus, the essence of Shabbos is a day of praise to HaShem, and even our mere utterances on Shabbos constitute praise to HaShem.

Shabbos Story

Reb Yaakov Yosef Katz zt”l (late 1800s; known as the “Toldos”), one of the leading disciples of the Baal Shem Tov, was visiting a certain town when he was approached by an inhabitant of a neighboring village and asked to attend the circumcision of the man’s son on that day. “I will even honor you to be the sandak (godfather),” the villager said. The Toldos agreed, but only on the condition that he could sit in another room and study Torah until all of the preparations had been completed and he would not have to wait idly for the ceremony to begin. The villager agreed. When everything had been prepared and the baby had arrived, the villager went to call Reb Yaakov Yosef. However, when they returned to the place where the bris milah was to be held, the villager was chagrined to discover that one guest had left and there was no longer a minyan. He quickly ran outside and pleaded with the first Jew he saw: “Please come to my son’s bris milah.” The man responded, “Zohl zein azoi,” so be it! “Can I offer you an honor?” the villager inquired. “So be it!” the tenth man responded. To every question he was asked, he answered: “so be it!” After the circumcision, the Toldos asked that this man be brought to him, but the man had vanished. So the Toldos asked in heaven who the man was, and he was told that it was Eliyahu HaNavi, who had been sent to teach the assembled the importance of accepting G-d’s judgment in all circumstances. “So be it!” should be a Jew’s response to everything that he experiences in life. As the Toldos was preparing to leave town, a stranger approached him and asked if he could share the sage’s carriage. “Who are you?” the Toldos asked. “So be it!” the stranger responded (apparently rebuking the sage for not agreeing immediately to share his ride). When the tzaddik Reb Yitzchak Matisyahu Luria zt”l heard this story, he commented: “On each day of Creation, the Torah says, ‘And it was so!’ But why does the Torah say, ‘And it was so!’ at the very end of creation when nothing new had been created?” “That,” answered Rav Luria, was Adam’s statement, accepting that G-d in His Wisdom had created the world exactly as He saw fit. “So be it!” (Quoted in Otzros Tzaddikei Ugeonei Hadoros) [Reprinted with permission from Torah.org]

Rabbi Mordechai Kamenetzky writes: Rabbi Sholom Schwadron had noticed that one of the students at the yeshiva was missing on Sunday and Monday. Tuesday morning he approached him, inquiring to the reason he missed those two days. “I know you for two years. You never missed a day of yeshiva. I am sure that something important is happening. Please tell me what is going on.” The boy did not want to say, but after prodding, the boy finally blurted out. “I would tell, but, Rebbe, you just would not understand.” “Try me,” begged Reb Sholom, “I promise I will try my hardest to appreciate what you tell me.” “Here goes,” responded the student, conceding to himself that whatever explanation he would give would surely be incomprehensible to the Rabbi, who had probably had never seen a soccer ball in his life. “I missed yeshiva because I was at the Maccabi Tel Aviv football (soccer) finals. In fact,” the boy added in embarrassment, “I probably won’t be in yeshiva tomorrow as well. It’s the final day of the championship.” Rabbi Schwadron was not at all condescending. Instead, he furred his brow in interest. “I am sure that this game of football must be quite exciting. Tell me,” he asked, “How do you play this game of football? What is the object? How do you win?” “Well,” began the student filled with enthusiasm, “there are eleven players, and the object is to kick a ball into the large goal. No one but the goalkeeper can move the ball with his hands or arms!” Rabbi Schwadron’s face brightened! He knew this young boy was a good student and wanted to accommodate him. “Oh! Is that all? So just go there, kick the ball in the goal, and come back to yeshiva!” The boy laughed. “Rebbe, you don’t understand! The opposing team also has eleven men and a goalkeeper, and their job is to stop our team from getting the ball into their goal!” “Tell me,” Rabbi Schwadron whispered. “These other men on the other team. Are they there all day and night?” “Of course not!” laughed the student. “They go home at night!” What was the Rabbi driving at? He wondered. Rabbi Schwadron huddled close and in all earnest continued with his brilliant plan. “Why don’t you sneak into the stadium in the evening and kick the ball into the goal when they are not looking? Then you can win and return to yeshiva!” The boy threw his hands up in frustration. “Oy! Rebbe! You don’t understand. You don’t score if the other team is not trying to stop you! It is no kuntz to kick a ball into an empty net if there is no one trying to stop you!” “Ah!” cried Reb Sholom in absolute victory. Now think a moment! Listen to what you just said! It is no kuntz to come to the yeshiva when nothing is trying to hold you back! It is when the urge to skip class is there, when the Yetzer Hara is crouching in the goal, that it is most difficult to score. That is when you really score points. Come tomorrow, and you can’t imagine how much that is worth in Hashem’s scorecard!” Needless to say, the boy understood the message and was there the next day the first in class!

Shabbos in Navi

Shmuel I Chapter 13

In this chapter we learn how Shmuel had instructed Shaul to wait for him for seven days (10:8) and Shaul felt pressured from the nation so he offered sacrifices. Shmuel arrived and chastised Shaul for having transgressed HaShem’s command, and Shmuel informed Shaul that now his kingdom would not endure. the Arizal writes that had Adam waited for Shabbos, he could have eaten from the Tree of Knowledge of Good and Bad and then the world would have been rectified. It is unfortunate that many major sins throughout our history, such as Adam’s sins and the sin of the Golden Calf came about because of acts of impulsivity. We should act cautiously before we perform any action, and we should rush to perform HaShem’s commandments.

Shabbos in Agadah

The Medrash states that Adam mete Kayin and inquired as to what the result was of his judgment for killing his brother Hevel. Kayin responded that he had repented and received a compromised judgment. The Pinei Menachem cites the Imrei Emes who explained that after HaShem forgave Kayin for the will and thoughts of committing the sin, all that was left was the act without the will, and the act was thus deemed to be unintentional. The Medrash states further that repentance causes the decree to be cut in half, as initially HaShem told Kayin (Bereishis 4:12) na vanad tihyeh baaretz, you shall become a vagrant and a wanderer on earth, but later it is said (verse 16) Vayeishev bieretz nod kidmas Eden, and he settled in the land of Nod, east of Eden. Reb Bunim from Parshischa said that the reason for the mitigation of Kayin’s judgment was because Shabbos had arrived, and on Shabbos every Jew acquires residence in his area of four amos. (Thus, Kayin was only punished with nod and not with na.)

Shabbos in Halacha

If one removed from the blech a pot of warm, completely cooked food prior to Shabbos with the intent of returning it, and then he set it down and forgot to return it prior to Shabbos, he would be allowed in a case of necessity to return it to the blech on Shabbos (provided it is still warm). An example of this rule is when arranging the blech prior to Shabbos one removed a pot from the blech and forgot to return it. One can return the pot to the blech on Shabbos as long as it is completely cooked, still warm and his original intention was to return it. If one’s original intention was not to replace the pot on the blech, he would be forbidden to return it on Shabbos.

Shabbos Challenge Question

Last week we posed the question: on Shabbos we wish each other Good Shabbos or Shabbat Shalom. What is the significance of declaring that Shabbos is good or that Shabbos is peaceful? Perhaps the idea of wishing each other Good Shabbos or Shabbat Shalom is that it is said (Bereishis 21:31) vayar Elokim es kol asher asah vihinei tov meod vayehi erev vayehi voker yom hashishi, and G-d saw all that He had made, and behold it was very good. And there was evening and there was morning, the sixth day. The Medrash (Bereishis Rabbah 9:10) states that the words vihinei tov meod allude to death. For this reason we wish each other a good and peaceful Shabbos, to demonstrate that death only has dominion during the week and not on Shabbos.

This week’s question is, what is the significance of Shabbos Chol HaMoed? 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

Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769

is sponsored in honor of the Bar Mitzvah of Yosef Adler of Cleveland, Ohio

Mazel Tov to Yosef and his parents, Reb Avrohom and Mrs. Tzippy Adler, and to the grandparents, Rabbi and Mrs. Shmuel Adler of Chicago and to Mr. and Mrs. Simcha Schuck of Monsey. May they all share much nachas from Yosef and from all their children and grandchildren.

I will be giving a class in Navi on Shemini Atzeres afternoon

at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.

I will not be giving a class on Shabbos Bereishis.

New for this year is Doreish Tov,

a daily email offering insights on that week’s Medrash Rabbah.

To receive this publication please email doreishtov@gmail.com

Have a wonderful and delightful Shabbos and a Good Yom Tov

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