רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
The Gemara (Megillah 6a) states that Yitzchak wished that HaShem should favor Esav but when HaShem informed Yitzchak that Esav (his descendants) would destroy the Bais HaMikdash, Yitzchak desisted. It is noteworthy that the name Esav (376) is equal in gematria to the word machariv habinyan, destroyer of the building (377).
It is said (Bereishis 25:23) ushnei liumim mimeiayich yipareidu, two nations from your insides shall be separated. Although this prophecy was told to Rivka, Yaakov and Esav were both born from Yitzchak. It is noteworthy that the word mimeiayich equals in gematria 180, and that is the amount of years that Yitzchak lived.
It is said (Bereishis 25:25) vayeitzei harishon admoni kulo kiaderes seiar, the first one emerged red, entirely like a hairy mantle. The Medrash (Medrash Shmuel §19) states that when HaShem instructed Shmuel to anoint one of Yishai’s sons, Shmuel saw Dovid and he was red. Shmuel was concerned that Dovid would be a murderer, as regarding Esav it is said vayeitzei harishon admoni. Hashem then informed Shmuel that Dovid would kill with the permission of the Sanhedrin. It is fascinating that the last letters of the words kulo kiaderes seiar spell out the word Rus, the ancestor of Dovid HaMelech.
It is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav, after that his brother emerged with his hand grasping on to the heel of Esav. It is noteworthy that the word viyado, his hand, equals in gematria the Name of Hashem. Perhaps this alludes to the idea that ultimately even the angel of Esav would agree that Yaakov was deserving of the blessings that he received from his father Yitzchak. The name of HaShem connotes a conferment of agreement on a person.
It is said (Bereishis 25:30) haliteini na min haadom haadom hazeh, pour into me, now, some of that very red stuff. It is noteworthy that the words haadom haadom equals in gematria 100, and this alludes to the idea that in the future Esav will destroy the Bais HaMikdash that is 100 amos high.
It is said (Bereishis 25:30) ki ayeif anochi, for I am exhausted. The Medrash (Bereishis Rabbah 63:12) interprets this to mean that Esav was weary from murder. It is noteworthy that the words ki ayeif anochi (270) equal in gematria the word ra, evil (270), as Esav was declaring that he was an evil person.
It is said (Bereishis 25:31) vayomer Yaakov michra chayom es bichorascho li, Yaakov said, “Sell, as this day, your birthright to me.” It is noteworthy that the word chayom equals in gematria the word lechem, as Yaakov hinted that in addition to the stew, he would also give Esav bread.
It is said (Bereishis 25:34) vayivez Esav es habechorah, Esav spurned the birthright. It is interesting to note that the word vayivez in at bash equals 490, and 490 in mispar katan, digit sum, equals 13. The word echod, one, equals 13, and this alludes to the idea that Esav scorned HaShem, Who is One.
The Torah relates that Yitzchak dug wells that the Plishtim had stopped up. It is fascinating that the word habieir, the well, equals in gematria the word Yitzchak. On another note, the word ravu, which means they quarreled, is also equals in gematria the word Yitzchak.
Yitzchak asked Esav to bring him matamim, delicacies. The word matamim (209) equals in gematria Yitzchak (208).
The Medrash (Bereishis Rabbah 67:2) states that when Yitzchak realized that he had given the blessings to Yaakov and not to Esav, he was fearful that either he or Yaakov would bake in Gehinom. Hashem consoled Yitzchak and told him that hatzad tzayid, the hunter, i.e. Esav would end up in Gehinom. It is noteworthy that the word hatzayid (109), the hunter, equals in gematria Gehinom (108). Alternatively, the words hu hatzad (111) is the one who hunted game, equals in gematria Gehinom (108).
It is said (Bereishis 27:33) vaochal mikol, and I partook of all. Rashi cites the Medrash that states that Yitzchak declared that he tasted from any delicacy that he wished to taste. The Gemara states that the manna tasted like any food that a person desired. It is noteworthy that the word mikol equals in gematria manna (90).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
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View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, November 27, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 15
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 15
Tefillah Thoughts
Hashem answers before we pray
We have discussed previously the need for one to pray despite the fact that HaShem knows what is inside a person’s heart. In the next few issues we will discuss the verse that states (Yeshaya 65:24) vihayah terem yikrau vaani eeneh od heim midabrim vaani eshma, it will be before that they call I will answer; while they yet speak I will hear. What does it mean that HaShem will respond before they even call out? It would seem to be paradoxical that HaShem answers someone before the person prays to HaShem. The Haflaah (Kesubos 8b) writes that regarding ordinary people, even if HaShem does not answer their prayers, HaShem is still referred to as the One Who bestows knowledge, gathers in the exiles of the Jewish People, and is the Builder of Jerusalem. The reason for this is because even if we do not have our prayers answered immediately, we still maintain the belief that HaShem will answer us in the future. Regarding the righteous, however, immediately upon beseeching HaShem, their prayers are answered, as we find in the Gemara (Taanis 24a; 25b; Bava Metzia 85b) that the Sages said the words mashiv haruach, He makes the wind blow, and the winds began blowing. They said morid hageshem, He Who makes the rain descend and the rain began to fall. Thus, according to the Haflaah, this verse that states that HaShem answers before they call, applies only to the prayers of the righteous.
Tefillah Teachings
Seeking out water to wash before praying
One who sits in his house has the status of one who is traveling on the road and is only required to seek water behind his location for the distance of a mil. One who is traveling and requires water does not have to seek out water if his search will cause him to have to travel alone. Similarly, if seeking out water will cause that he will not arrive at his destination while it is still day, he does not have to seek out water at all.
Tefillah Translated and Elucidated
Adon Olam
Sleep is a sign of faith
Biyado afkid ruchi bieis ishan viaira, into His hand I shall entrust my spirit when I go to sleep – and I shall awaken! The Gemara (Brachos 57b) states that sleep is one sixtieth of death. It is well known that awakening from sleep is akin to the resurrection of the dead. It is for this reason that in the blessing of Elokai neshama we recite the words baruch atah HaShem hamachazir neshamos lifgarim meisim, blessed are You, HaShem, Who restores souls to dead bodies. The Maharal (Gur Aryeh Bereishis 2:7) writes that the idea of burial is that one is deposited in the earth for the purpose of coming alive in the future. Given the fact that man has the potential to be resurrected, it is fitting that he be buried in the earth. It is therefore appropriate that here we declare that we are depositing our spirits with HaShem for safekeeping, as since we are confident that we will awaken, it follows that first we should deposit our spirits with HaShem when we fall asleep.
Tefillah Tale
Sticking around for a minyan
A man once approached Rav Sholom Schwadron zt”l after he had delivered his Friday night talk and told him the following story. (Found in The Maggid Speaks by Rabbi Paysach Krohn.)
The time after World War I was one of relative freedom for the Jews of Russia. I was involved in diamonds and things were going very well.
Every morning I was at my office at 8:00AM and I was busy all day. One morning I went to my office a bit early to get some paperwork done, carrying, as usual, my valise of diamonds and jewelry. On the way I heard a man calling out from a small synagogue, asking for ‘a tzenter,’ the tenth man to complete the minyan. When he saw me turn towards him, he shouted to me, “Come in, come in, we need you for the minyan.”
Realizing that I had time to spare I decided to help out and be the tenth man. However, upon entering I saw that there were only three other men beside myself and the man at the door who by now had resumed his search for ‘a tzenter.’
A bit upset at having been duped, I turned to the man at the door complaining that I wasn’t the tenth but the fifth! “Don’t worry,” he called back. “Many Jews pass here and we’ll have a minyan in no time.” I began reciting Tehillim for the next ten minutes. By that time he had only managed to find one more person so I got up to leave. “Please,” he began to plead with me. “Today is my father’s yahrtzeit and I’m trying to get a minyan together as fast as possible in order to say Kaddish. Please stay.”
“I can’t stay any longer,” I protested. “I must be in my office right now.”
At this point he turned a bit nasty. “I’m not letting you out! I have yahrtzeit and I have to say Kaddish. As soon as I get ten together you can go.”
I reluctantly returned to my Tehillim but when another ten minutes had only yielded two more people I again began to make my way toward the door. He pointed his finger at me and said: “If you were the one saying Kaddish for your father you’d want me to stay and I would. Now I want you to do the same for me!”
His pointing out how I would feel in his shoes made me view the whole situation differently and I decided that come what may, I would remain. At about 8:30 he finally got his minyan together. I thought he would say a Kaddish and let us go but he instead began at the beginning of services. I calculated that I wouldn’t reach my office until well after 9:00.
I kept hoping that an eleventh man would enter the synagogue, allowing me to duck out but it didn’t happen. I was stuck there until the final amen was answered after the final Kaddish. He then thanked us profusely, served some cake and drinks and let us leave.
When I and my valise filled with jewelry came within two blocks of my office a man I knew came frantically running over to me. “The Bolsheviks took over the government and some of them came in and killed the Jews at the diamond exchange. They’re now busy looting as much as they can. Run for your life!” I ran for my life, hid for a few days and was finally able to get out of Russia. [Reprinted with permission from Torah.org]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: how is the third blessing of Shemone Esrei associated with Yaakov? The Doveir Shalom, found in Otzar HaTefillos, cites a Medrash that states that when Yaakov arrived at Beis El and encountered the Gates of Mercy, he sanctified HaShem’s Name and recited HaKel HaKadosh. Thus, Yaakov discerned HaShem with the attribute of Kadosh, holiness, It is also said (Yeshaya 29:23) vihikdishu es kidosh Yaakov, they will sanctify the Holy One of Yaakov. Furthermore, it is said (Tehillim 22:4) viatah kadosh yosheiv tehillos Yisroel, yet You are the Holy One, enthroned upon the praises of Israel. Yisroel refers to Yaakov who is called Yisroel Saba, Israel the elder. Yaakov discerned the concealment of HaShem, and for this reason we declare that You, Hashem, are holy, as You are holy and concealed in Your essence. The Maharal (Gur Aryeh Bereishis 28:11) elaborates on the theme of Yaakov being referred to as holy. One profound point that the Maharal makes regarding Yaakov is that he more than the other Patriarchs was separated from the physical and it was for this reason that Yaakov was called Kadosh. It is worth mentioning that the Gemara (Megillah 18a) states that HaShem referred to Yaakov as Keil, G-d. Thus, we see that Yaakov more than anyone else had this element of holiness and separation from the physical.
This week’s question is, why do we commence the blessings of supplications in Shemone Esrei by asking HaShem for daas, knowledge? 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 15
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
bisoch shaar cholei Yisroel
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 Toldos 5769
שבת טעם החיים פרשת תולדות תשס"ט
Shabbos: Ta’am HaChaim Parashas Toldos 5769
Shabbos and the opening of the wells
Introduction
In this week’s parashah the Torah relates how Yitzchak dug wells and the shepherds of Gerar quarreled with the shepherds of Yitzchak regarding the wells. The Ramban (Bereishis 26:20) writes that the Torah relates the episode of the wells that Yitzchak dug to allude to the Bais HaMikdash. The first well was called Esek, strife and struggle, as this alludes to the first Bais HaMikdash that was destroyed by the Babylonians, and the second well was called sitnah, hatred, as this name alludes to the second Bais HaMikdash that was destroyed by the Romans. The third well, however, was called Rechovos, expansion, and this name alludes to the third Bais HaMikdash that HaShem Himself will build and there will not be any quarrel or strife involved in the building of the third Bais HaMikdash.
Drinking water and drawing the Divine Spirit
One must wonder, though, why the Torah chose to hint to the building of the Bais HaMikdash specifically in the section that discusses Yitzchak’s struggles with the Plishtim. Furthermore, regarding the well that Yaakov encounters prior to marrying Rachel, the Ramban (Ibid 29:2) writes based on the Medrash (Bereishis Rabbah 70:8) that the three flocks of sheep alludes to the three festivals when the Jewish People make the pilgrimage to the Bais HaMikdash. The flocks drinking the water allude to the drawing of Ruach HaKodesh, the Holy Spirit that was manifested in the Bais HaMikdash. There also we must understand why the Torah chose to allude to the Bais HaMikdash with an apparently mundane episode of sheep drinking water.
The gates are open on Shabbos and one can enter those gates with preparation
It is said (Yechezkel 46:1) ko amar HaShem Elokim shaar hechatzer hapinimis haponeh kadim yihyeh sagur sheishes yimei hamaaseh uvayom haShabbos yipaseiach uvayom hachodesh yipaseiach, thus said the Lord/Elokim: “The gate of the inner courtyard that faces eastward shall be closed during the six days of labor, but on the Shabbos day it shall be opened, and on the day of the New Moon it shall be opened.” The Sfas Emes (Toldos 5643) writes that the Mishna (Avos 5:6) states that the mouth of the well was created on Erev Shabbos. The explanation of this is that Shabbos is the well and HaShem allows a Jew to prepare for Shabbos prior to Shabbos. In this way one can connect the days of the week with Shabbos. Thus, writes the Sfas Emes, according to the manner that one aspires to receive the Shabbos with joy, HaShem will show him the correct path to enter into Shabbos.
Shabbos and Yom Tov are times of extra spirituality
The Sfas Emes (Noach 5647) writes further that Shabbos and Yom Tov are the times when the gates of heaven are opened for an extra infusion of spirituality and it is at these times that one can ascend to greater spiritual heights. We can now understand why the Medrash and the Ramban write that the opening of the wells alludes to the festivals because it was specifically on the festivals that the Jewish People witnessed in the Bais HaMikdash the revelation of HaShem in all His glory. This revelation allowed them to draw from the Ruach HaKodesh, the Holy Spirit.
The Shabbos connection
We have mentioned that on Shabbos one can actually experience the well of water, which is a metaphor to an in increase in spiritual influence in our lives. One must recognize that Shabbos is a well of fresh water that can literally bring the soul back to life. Throughout the week we are engaged in Torah study and performance of mitzvos. Nonetheless, our study of Torah and performance of mitzvos on Shabbos is akin to a man in a desert who discovers an oasis. He may have been drinking water from his canteen but the oasis is on a different plane. Similarly, Shabbos is on a different level than the rest of the week, and it is the Holy Shabbos that provides the spirituality for the rest of the week. Hashem should allow us to recognize the holiness of Shabbos and to prepare for the Shabbos properly so we can drink from its spiritual waters.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Yom Shabbason yom machmadim, on this day of Shabbos, day of delights. The Baal HaTurim (Bereishis 2:2) writes that it is said vayechal Elokim bayom hashevii, by the seventh day G-d completed His work. The Targum Yerushalmi renders the word vayechal to mean vichamad, and He desired. It is for this reason, writes the Baal HaTurim that we recite in the Shabbos Shemone Esrei the words chemdas yamim oso karasa, ‘Most coveted of days’ You called it. It is noteworthy that in addition to Shabbos being the most coveted of days, HaShem fashioned clothing for Adam and Chava on Friday and these clothes were referred to as the bigdei chamudos, the precious garments (Bereishis 27:15 and Rashi Ibid). One reason they were given this name is because Esav coveted these vestments from Nimrod. Yaakov disguised himself as Esav by wearing these garments and Yitzchak gave Yaakov the blessings. It would seem, then, that when one desires blessing, he actively demonstrates his desire for the blessing. Thus, Shabbos is referred to as a day of desire, because we desire the blessing that comes through Shabbos.
Shabbos in Tefillah
Making HaShem’s Name known on earth
Vizichricho malkeinu yispaar bashamayim mimaala vial haaretz mitachas, and may Your remembrance, Our King, be glorified in the heaven above and upon the earth below. The Medrash (Bereishis Rabbah 59:8) states that Avraham told Eliezer that initially HaShem was only the G-d of the heavens as His Name was not yet known amongst the people. Now, however, Avraham had made HaShem’s Name known amongst people, so HaShem had become the G-d of the heaven and the earth. In a similar vein, we declare here that HaShem’s Name and remembrance should be known in the heavens and in the earth. One must talk to people about HaShem and His wonders so that His Name will be known throughout the land.
Shabbos Story
Kosher for now, kosher for eternity
Rabbi Mordechai Kamenetzky writes: This past summer 30,000 Boy Scouts joined together in Virginia for a national Boy Scout Jamboree. Among the myriad groups of scouts who attend this event that occurs every four years are many Jewish Scouts as well. Mike Paretsky, a Vice Chairman of the GNYC Jewish Committee on scouting, was the kosher food liaison to the jamboree. Special food was ordered from O’Fishel caterers of Baltimore, so that the Jewish scouts would be able to nourish their bodies as well.
One of the scoutmasters, a Jewish man, caught a glimpse of the kosher offerings. He had never eaten a kosher meal in his life, yet when he saw the special meals, something stirred. He and his troops were being served pork-this and bacon-that for breakfast, lunch and supper, and all of a sudden this man decided he was sick of the monotonous treif stuff. He wanted to eat kosher. Scoutmaster Paretsky gladly let him partake in a meal, but that was not enough for the fellow. The man decided to keep kosher during the entire jamboree!
Mr. Paretsky agreed to accommodate the neophyte kosherphile, but a skeptic approached him. “Mike,” he said, “why are you wasting your kosher food on this fellow? He is not going to eat kosher after this is over, and he observes absolutely nothing! Why waste the food on him?”
Mike answered with an amazing story of the Chofetz Chaim. When Russian soldiers entered the town of Radin, Jewish townsfolk prepared kosher meals for the Jewish soldiers in the Czar’s army. Soon their acts of charity seemed to fly in their face as they saw the soldiers devour the food and then stand on line to receive the forbidden Russian rations.
When they complained to the Chofetz Chaim and threatened to stop preparing kosher food, he reflected with an insight that must be passed on to generations.
“Every mitzvah that a Jew does, every good deed and every bit of kosher that he eats is not a fleeting act. It is an eternity. No matter what precedes or ensues, we must cherish each proper action of a Jew.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 18
On Shabbos we are satisfied with our portion
In this chapter we learn of Dovid becoming successful and popular amongst the Jewish People, and Shaul becoming intimidated by Dovid. Shaul then decided that he would not kill Dovid directly. Rather, Shaul would have Dovid wage war with the Plishtim and Dovid would be killed by the Plishtim. Shaul had his servants tell Dovid that in lieu of a dowry, Dovid would have to kill one hundred Plishtim and then Dovid could have the hand of Shaul’s daughter in marriage. Dovid and his men proceeded to kill two hundred Plishtim and Shaul gave Dovid his daughter Michal as a wife. The episodes involving Shaul and Dovid are a lesson for all of us. One has to be satisfied with the portion in life that HaShem has given him and not be jealous of other people’s accomplishments. Shabbos is a time when we are all equal in our portion, as the entire day of Shabbos is a gift from HaShem. Thus, we should focus on being satisfied with what we have, as we say in the Shabbos Shemone Esrei sabeinu mituvecho visamcheinu bishuasecho vitaheir libeinu liovdecho biemes, satisfy us from Your goodness and gladden our souls with Your salvation, and purify our hearts to serve You sincerely. Once we are satisfied with our portion we will be able to help others to become satisfied with their portion.
Shabbos in Agadah
Shabbos is a field of holiness
It is said (Shir HaShirim 7:12) lecho dodi neitzei hasadeh, come, My beloved, let us go to the fields. The Pinei Menachem writes that the Arizal explains this verse to mean that on Shabbos, the wilderness is transformed into a field. A wilderness is an ownerless area. The Zohar states that there are fields and there are fields. There is a field that all the blessings and holiness resides within that field, as it is said (Bereishis 27:27) kireiach hasadeh asher beiracho HaShem, like the fragrance of a field which HaShem has blessed. This field is the field of Shabbos and the field of the Bais HaMikdash.
Shabbos in Halacha
Summary
One who removed a pot from the blech prior to Shabbos and intended on returning it and forgot to do so is allowed to return it on Shabbos, as long as the food was completely cooked and is still warm.
One who removed a pot from the blech on Shabbos and set it down or intended not to return the pot, bidieved he is allowed to return the pot to the blech if it is completely cooked and still warm. In a situation of great necessity, this would be allowed even if it was set down and one intended not to return it.
If the fire under the pot of fully cooked food was extinguished, one can transfer the pot to a different blech while it is warm.
If one removed the wrong pot from the blech, he will be allowed to return it, even if he set it down and intended not to return it, provided that the food is fully cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: is there an association between the candles that are lit with the onset of Shabbos and the candle that we light by Havdalah, and what is the association?
Perhaps one approach to answer this question is that the Ran writes that Chava sinned by giving Adam to eat from the Tree of Knowledge of Good and Bad. Chava performed the last action on the first Friday in history, so the Jewish woman is required to perform the last action prior to the onset of Shabbos, and she does so by lighting the Shabbos candles. The Medrash (Tanchumah Bereishis §1) states that a woman lights candles prior to the onset of Shabbos because Chava, the first woman, extinguished the life of Adam, who was the candle of the world. Thus, in a sense, through the sin of eating from the forbidden fruit, darkness was cast upon mankind. It was not until after Shabbos that Adam discovered how to create fire (Mishna Berurah Orach Chaim 298:1) and it is for this reason that we use a candle by Havdalah. Thus, prior to Shabbos there was a rectification of the sin and immediately following Shabbos the light of the world was, in a sense, restored.
This week’s question is, the Medrashim mention associations between Avraham and Yaakov to Shabbos. It would seem that Yitzchak is not mentioned regarding Shabbos. What could possibly be the association between Yitzchak and Shabbos and why is not mentioned? 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 Toldos 5769
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
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.
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.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
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Shabbos: Ta’am HaChaim Parashas Toldos 5769
Shabbos and the opening of the wells
Introduction
In this week’s parashah the Torah relates how Yitzchak dug wells and the shepherds of Gerar quarreled with the shepherds of Yitzchak regarding the wells. The Ramban (Bereishis 26:20) writes that the Torah relates the episode of the wells that Yitzchak dug to allude to the Bais HaMikdash. The first well was called Esek, strife and struggle, as this alludes to the first Bais HaMikdash that was destroyed by the Babylonians, and the second well was called sitnah, hatred, as this name alludes to the second Bais HaMikdash that was destroyed by the Romans. The third well, however, was called Rechovos, expansion, and this name alludes to the third Bais HaMikdash that HaShem Himself will build and there will not be any quarrel or strife involved in the building of the third Bais HaMikdash.
Drinking water and drawing the Divine Spirit
One must wonder, though, why the Torah chose to hint to the building of the Bais HaMikdash specifically in the section that discusses Yitzchak’s struggles with the Plishtim. Furthermore, regarding the well that Yaakov encounters prior to marrying Rachel, the Ramban (Ibid 29:2) writes based on the Medrash (Bereishis Rabbah 70:8) that the three flocks of sheep alludes to the three festivals when the Jewish People make the pilgrimage to the Bais HaMikdash. The flocks drinking the water allude to the drawing of Ruach HaKodesh, the Holy Spirit that was manifested in the Bais HaMikdash. There also we must understand why the Torah chose to allude to the Bais HaMikdash with an apparently mundane episode of sheep drinking water.
The gates are open on Shabbos and one can enter those gates with preparation
It is said (Yechezkel 46:1) ko amar HaShem Elokim shaar hechatzer hapinimis haponeh kadim yihyeh sagur sheishes yimei hamaaseh uvayom haShabbos yipaseiach uvayom hachodesh yipaseiach, thus said the Lord/Elokim: “The gate of the inner courtyard that faces eastward shall be closed during the six days of labor, but on the Shabbos day it shall be opened, and on the day of the New Moon it shall be opened.” The Sfas Emes (Toldos 5643) writes that the Mishna (Avos 5:6) states that the mouth of the well was created on Erev Shabbos. The explanation of this is that Shabbos is the well and HaShem allows a Jew to prepare for Shabbos prior to Shabbos. In this way one can connect the days of the week with Shabbos. Thus, writes the Sfas Emes, according to the manner that one aspires to receive the Shabbos with joy, HaShem will show him the correct path to enter into Shabbos.
Shabbos and Yom Tov are times of extra spirituality
The Sfas Emes (Noach 5647) writes further that Shabbos and Yom Tov are the times when the gates of heaven are opened for an extra infusion of spirituality and it is at these times that one can ascend to greater spiritual heights. We can now understand why the Medrash and the Ramban write that the opening of the wells alludes to the festivals because it was specifically on the festivals that the Jewish People witnessed in the Bais HaMikdash the revelation of HaShem in all His glory. This revelation allowed them to draw from the Ruach HaKodesh, the Holy Spirit.
The Shabbos connection
We have mentioned that on Shabbos one can actually experience the well of water, which is a metaphor to an in increase in spiritual influence in our lives. One must recognize that Shabbos is a well of fresh water that can literally bring the soul back to life. Throughout the week we are engaged in Torah study and performance of mitzvos. Nonetheless, our study of Torah and performance of mitzvos on Shabbos is akin to a man in a desert who discovers an oasis. He may have been drinking water from his canteen but the oasis is on a different plane. Similarly, Shabbos is on a different level than the rest of the week, and it is the Holy Shabbos that provides the spirituality for the rest of the week. Hashem should allow us to recognize the holiness of Shabbos and to prepare for the Shabbos properly so we can drink from its spiritual waters.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Yom Shabbason yom machmadim, on this day of Shabbos, day of delights. The Baal HaTurim (Bereishis 2:2) writes that it is said vayechal Elokim bayom hashevii, by the seventh day G-d completed His work. The Targum Yerushalmi renders the word vayechal to mean vichamad, and He desired. It is for this reason, writes the Baal HaTurim that we recite in the Shabbos Shemone Esrei the words chemdas yamim oso karasa, ‘Most coveted of days’ You called it. It is noteworthy that in addition to Shabbos being the most coveted of days, HaShem fashioned clothing for Adam and Chava on Friday and these clothes were referred to as the bigdei chamudos, the precious garments (Bereishis 27:15 and Rashi Ibid). One reason they were given this name is because Esav coveted these vestments from Nimrod. Yaakov disguised himself as Esav by wearing these garments and Yitzchak gave Yaakov the blessings. It would seem, then, that when one desires blessing, he actively demonstrates his desire for the blessing. Thus, Shabbos is referred to as a day of desire, because we desire the blessing that comes through Shabbos.
Shabbos in Tefillah
Making HaShem’s Name known on earth
Vizichricho malkeinu yispaar bashamayim mimaala vial haaretz mitachas, and may Your remembrance, Our King, be glorified in the heaven above and upon the earth below. The Medrash (Bereishis Rabbah 59:8) states that Avraham told Eliezer that initially HaShem was only the G-d of the heavens as His Name was not yet known amongst the people. Now, however, Avraham had made HaShem’s Name known amongst people, so HaShem had become the G-d of the heaven and the earth. In a similar vein, we declare here that HaShem’s Name and remembrance should be known in the heavens and in the earth. One must talk to people about HaShem and His wonders so that His Name will be known throughout the land.
Shabbos Story
Kosher for now, kosher for eternity
Rabbi Mordechai Kamenetzky writes: This past summer 30,000 Boy Scouts joined together in Virginia for a national Boy Scout Jamboree. Among the myriad groups of scouts who attend this event that occurs every four years are many Jewish Scouts as well. Mike Paretsky, a Vice Chairman of the GNYC Jewish Committee on scouting, was the kosher food liaison to the jamboree. Special food was ordered from O’Fishel caterers of Baltimore, so that the Jewish scouts would be able to nourish their bodies as well.
One of the scoutmasters, a Jewish man, caught a glimpse of the kosher offerings. He had never eaten a kosher meal in his life, yet when he saw the special meals, something stirred. He and his troops were being served pork-this and bacon-that for breakfast, lunch and supper, and all of a sudden this man decided he was sick of the monotonous treif stuff. He wanted to eat kosher. Scoutmaster Paretsky gladly let him partake in a meal, but that was not enough for the fellow. The man decided to keep kosher during the entire jamboree!
Mr. Paretsky agreed to accommodate the neophyte kosherphile, but a skeptic approached him. “Mike,” he said, “why are you wasting your kosher food on this fellow? He is not going to eat kosher after this is over, and he observes absolutely nothing! Why waste the food on him?”
Mike answered with an amazing story of the Chofetz Chaim. When Russian soldiers entered the town of Radin, Jewish townsfolk prepared kosher meals for the Jewish soldiers in the Czar’s army. Soon their acts of charity seemed to fly in their face as they saw the soldiers devour the food and then stand on line to receive the forbidden Russian rations.
When they complained to the Chofetz Chaim and threatened to stop preparing kosher food, he reflected with an insight that must be passed on to generations.
“Every mitzvah that a Jew does, every good deed and every bit of kosher that he eats is not a fleeting act. It is an eternity. No matter what precedes or ensues, we must cherish each proper action of a Jew.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 18
On Shabbos we are satisfied with our portion
In this chapter we learn of Dovid becoming successful and popular amongst the Jewish People, and Shaul becoming intimidated by Dovid. Shaul then decided that he would not kill Dovid directly. Rather, Shaul would have Dovid wage war with the Plishtim and Dovid would be killed by the Plishtim. Shaul had his servants tell Dovid that in lieu of a dowry, Dovid would have to kill one hundred Plishtim and then Dovid could have the hand of Shaul’s daughter in marriage. Dovid and his men proceeded to kill two hundred Plishtim and Shaul gave Dovid his daughter Michal as a wife. The episodes involving Shaul and Dovid are a lesson for all of us. One has to be satisfied with the portion in life that HaShem has given him and not be jealous of other people’s accomplishments. Shabbos is a time when we are all equal in our portion, as the entire day of Shabbos is a gift from HaShem. Thus, we should focus on being satisfied with what we have, as we say in the Shabbos Shemone Esrei sabeinu mituvecho visamcheinu bishuasecho vitaheir libeinu liovdecho biemes, satisfy us from Your goodness and gladden our souls with Your salvation, and purify our hearts to serve You sincerely. Once we are satisfied with our portion we will be able to help others to become satisfied with their portion.
Shabbos in Agadah
Shabbos is a field of holiness
It is said (Shir HaShirim 7:12) lecho dodi neitzei hasadeh, come, My beloved, let us go to the fields. The Pinei Menachem writes that the Arizal explains this verse to mean that on Shabbos, the wilderness is transformed into a field. A wilderness is an ownerless area. The Zohar states that there are fields and there are fields. There is a field that all the blessings and holiness resides within that field, as it is said (Bereishis 27:27) kireiach hasadeh asher beiracho HaShem, like the fragrance of a field which HaShem has blessed. This field is the field of Shabbos and the field of the Bais HaMikdash.
Shabbos in Halacha
Summary
One who removed a pot from the blech prior to Shabbos and intended on returning it and forgot to do so is allowed to return it on Shabbos, as long as the food was completely cooked and is still warm.
One who removed a pot from the blech on Shabbos and set it down or intended not to return the pot, bidieved he is allowed to return the pot to the blech if it is completely cooked and still warm. In a situation of great necessity, this would be allowed even if it was set down and one intended not to return it.
If the fire under the pot of fully cooked food was extinguished, one can transfer the pot to a different blech while it is warm.
If one removed the wrong pot from the blech, he will be allowed to return it, even if he set it down and intended not to return it, provided that the food is fully cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: is there an association between the candles that are lit with the onset of Shabbos and the candle that we light by Havdalah, and what is the association?
Perhaps one approach to answer this question is that the Ran writes that Chava sinned by giving Adam to eat from the Tree of Knowledge of Good and Bad. Chava performed the last action on the first Friday in history, so the Jewish woman is required to perform the last action prior to the onset of Shabbos, and she does so by lighting the Shabbos candles. The Medrash (Tanchumah Bereishis §1) states that a woman lights candles prior to the onset of Shabbos because Chava, the first woman, extinguished the life of Adam, who was the candle of the world. Thus, in a sense, through the sin of eating from the forbidden fruit, darkness was cast upon mankind. It was not until after Shabbos that Adam discovered how to create fire (Mishna Berurah Orach Chaim 298:1) and it is for this reason that we use a candle by Havdalah. Thus, prior to Shabbos there was a rectification of the sin and immediately following Shabbos the light of the world was, in a sense, restored.
This week’s question is, the Medrashim mention associations between Avraham and Yaakov to Shabbos. It would seem that Yitzchak is not mentioned regarding Shabbos. What could possibly be the association between Yitzchak and Shabbos and why is not mentioned? 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 Toldos 5769
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
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.
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.
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
Monday, November 24, 2008
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (2)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Friday, November 21, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 5
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
This year the Jewish People will be reciting the special blessing over the position of the sun returning to the state that it was positioned in at the time of creation. This cycle occurs every twenty-eight years. It is noteworthy that the Baal HaTurim (Bereishis 1:1) writes that in the first verse of Bereishis there are seven words that contain twenty-eight letters. In the first verse of the Ten Commandments there are seven words which contains seven letters. Additionally, in the recitation of Kaddish we praise HaShem with the words yehei Shemei rabbah which has seven words which contain twenty-eight letters. This, teaches us, writes the Baal HaTurim, that one who recites yehei Shemei rabbah with all his might becomes a partner in creation and is akin to one who accepted the Torah at Sinai. It is noteworthy that the verse of Bereishis contains twenty-eight letters and this corresponds to the fact that every twenty-eight years the sun returns to the same position that it was in at creation. What is even more fascinating is that Yehoshua stopped the sun, and Yehoshua ruled over the Jewish People for twenty-eight years (Baal HaTurim Bamidbar 27:16). Furthermore, it is said (Bereishis 23:1) vayihyu chaye Sarah, Sarah’s lifetime was, and the word chaye equals 28 in gematria. The Medrash (Bereishis Rabbah 58:2) expounds on the verse (Koheles 1:5) that states vizarach hashemesh uva hashemesh, and the sun rises and the sun sets, to be referring to Sarah and Yehoshua. Additionally, the letter yud was taken from the name Sarah and placed in the name Yehoshua. Thus, we see a strong connection between the sun and the number twenty-eight.
The Kli Yakar points out that the Torah mentions numerous times in this week’s parashah the word gemalim, camels, and this alludes to the idea that Rivka performed an act of kindness with Eliezer and his camels. It is noteworthy that the word gamal is in gematria 73, and is equal in gematria to the word chesed (72), kindness.
Rabbeinu Bachye (Bereishis 23:2) writes that the word Chevron means chibur an attachment, as those who are buried in the Mearas Hamachpeila, their souls are connected above with the four camps of the Divine Presence. The Sefarim writes that the word Mearas also means to be attached, so it is appropriate that this cave was referred to as Mearas Hamachpeila , the attachment of those souls to the Divine Presence.
It is said (Bereishis 24:65) vatomer el haeved mi haish halazeh haba likraseinu, and she said to the servant, “Who is that man walking in the field toward us?” The word halazeh can be broken down as follows: the letters hay in the beginning and the end of the word equal in gematria 10, which alludes to Yitzchak, as Reb Tzadok HaKohen writes that whenever the Gemara states mipi hagevurah, from the mouth of the Almighty, this alludes to Yitzchak, and Yitzchak is associated with the giving of the Torah (the shofar blown at Sinai was the shofar from the ram that Avraham substituted for Yitzchak). The remaining letters lamed and zayin equal 37, and this alludes to the fact that Yitzchak was 37 years old when Avraham brought him up as an sacrifice.
It is said (Bereishis 18:7) hi haishah asher hochiach HaShem liven adoni, she shall be the woman whom HaShem has designated for my master’s son. The words liven adoni equal in gematria 147. This alludes to Yaakov, who lived 147 years, and in reality, he was also the son of Eliezer’s master, as Yitzchak was also the master of Eliezer, and Yaakov was the son of Yitzchak.
It is said (Bereishis 18:11) achoseinu at hayii lialfei rivavah, “our sister, may you come to be thousands and myriads.” The word rivavah (209) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Rivka would be marrying Yitzchak.
The Torah uses the word kad, pitcher, nine times regarding Rivka drawing water for Eliezer and his camels. This alludes to the idea that it is evident that Rivka was the chosen partner for Yitzchak, and the word emes in at bash is 9. Furthermore, the word kad equals in gematria 24, and this alludes to the idea that by performing acts of kindness with Eliezer, Rivka merited marrying Yitzchak and she was then adorned with the 24 ornaments mentioned in the Book of Yeshaya Chapter 3.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on http://www.doreishtov.blogspot.com/
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
This year the Jewish People will be reciting the special blessing over the position of the sun returning to the state that it was positioned in at the time of creation. This cycle occurs every twenty-eight years. It is noteworthy that the Baal HaTurim (Bereishis 1:1) writes that in the first verse of Bereishis there are seven words that contain twenty-eight letters. In the first verse of the Ten Commandments there are seven words which contains seven letters. Additionally, in the recitation of Kaddish we praise HaShem with the words yehei Shemei rabbah which has seven words which contain twenty-eight letters. This, teaches us, writes the Baal HaTurim, that one who recites yehei Shemei rabbah with all his might becomes a partner in creation and is akin to one who accepted the Torah at Sinai. It is noteworthy that the verse of Bereishis contains twenty-eight letters and this corresponds to the fact that every twenty-eight years the sun returns to the same position that it was in at creation. What is even more fascinating is that Yehoshua stopped the sun, and Yehoshua ruled over the Jewish People for twenty-eight years (Baal HaTurim Bamidbar 27:16). Furthermore, it is said (Bereishis 23:1) vayihyu chaye Sarah, Sarah’s lifetime was, and the word chaye equals 28 in gematria. The Medrash (Bereishis Rabbah 58:2) expounds on the verse (Koheles 1:5) that states vizarach hashemesh uva hashemesh, and the sun rises and the sun sets, to be referring to Sarah and Yehoshua. Additionally, the letter yud was taken from the name Sarah and placed in the name Yehoshua. Thus, we see a strong connection between the sun and the number twenty-eight.
The Kli Yakar points out that the Torah mentions numerous times in this week’s parashah the word gemalim, camels, and this alludes to the idea that Rivka performed an act of kindness with Eliezer and his camels. It is noteworthy that the word gamal is in gematria 73, and is equal in gematria to the word chesed (72), kindness.
Rabbeinu Bachye (Bereishis 23:2) writes that the word Chevron means chibur an attachment, as those who are buried in the Mearas Hamachpeila, their souls are connected above with the four camps of the Divine Presence. The Sefarim writes that the word Mearas also means to be attached, so it is appropriate that this cave was referred to as Mearas Hamachpeila , the attachment of those souls to the Divine Presence.
It is said (Bereishis 24:65) vatomer el haeved mi haish halazeh haba likraseinu, and she said to the servant, “Who is that man walking in the field toward us?” The word halazeh can be broken down as follows: the letters hay in the beginning and the end of the word equal in gematria 10, which alludes to Yitzchak, as Reb Tzadok HaKohen writes that whenever the Gemara states mipi hagevurah, from the mouth of the Almighty, this alludes to Yitzchak, and Yitzchak is associated with the giving of the Torah (the shofar blown at Sinai was the shofar from the ram that Avraham substituted for Yitzchak). The remaining letters lamed and zayin equal 37, and this alludes to the fact that Yitzchak was 37 years old when Avraham brought him up as an sacrifice.
It is said (Bereishis 18:7) hi haishah asher hochiach HaShem liven adoni, she shall be the woman whom HaShem has designated for my master’s son. The words liven adoni equal in gematria 147. This alludes to Yaakov, who lived 147 years, and in reality, he was also the son of Eliezer’s master, as Yitzchak was also the master of Eliezer, and Yaakov was the son of Yitzchak.
It is said (Bereishis 18:11) achoseinu at hayii lialfei rivavah, “our sister, may you come to be thousands and myriads.” The word rivavah (209) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Rivka would be marrying Yitzchak.
The Torah uses the word kad, pitcher, nine times regarding Rivka drawing water for Eliezer and his camels. This alludes to the idea that it is evident that Rivka was the chosen partner for Yitzchak, and the word emes in at bash is 9. Furthermore, the word kad equals in gematria 24, and this alludes to the idea that by performing acts of kindness with Eliezer, Rivka merited marrying Yitzchak and she was then adorned with the 24 ornaments mentioned in the Book of Yeshaya Chapter 3.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on http://www.doreishtov.blogspot.com/
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 14
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? 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 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
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
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? 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 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
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
Thursday, November 20, 2008
Shabbos: Ta’am HaChaim Parashas Chaye Sara 5769
שבת טעם החיים פרשת חיי שרה תשס"ט
Shabbos: Ta’am HaChaim Parashas Chaye Sara 5769
Friday night angels
Introduction
In this week’s parashah we find a fascinating idea contained in the episode where Eliezer embarks on a mission to find a wife for his master, Avraham’s son Yitzchak. Upon arriving at the home of Lavan, the father of Rivka, it is said (Bereishis 24:31) vayomer bo beruch HaShem lamah saamod bachutz vianochi pinisi habayis umakom lagemalim, He said, “Come, O blessed of HaShem! Why should you stand outside when I have cleared the house, and place for the camels?” The Medrash (Bereishis Rabbah 60:7) states that when Lavan told Eliezer, “come, O blessed of Hashem,” Eliezer departed from the status of being cursed and became blessed. Eliezer merited this promotion to being blessed because he had served Avraham faithfully.
The blessing of the wicked
What is amazing about this idea is that Lavan, who was a very wicked man, was the vehicle for such a great blessing. Yet, we should not be surprised by this, as later on in history, we find that Balaam, the archenemy of the Jewish People, sought to curse the Jewish People. HaShem did not let Balaam curse the Jewish People. Rather, HaShem coerced Balaam to bless the Jewish People. What is so phenomenal about this is that according to the Gemara and the Medrash, Balaam was either a son of Lavan or, according to some opinions, Balaam was Lavan himself. Thus, we see that the wicked are deprived of cursing the righteous and are required to bless them.
The bad angel transforms to being a good angel to bless Yaakov
Furthermore, the Shelah (Vayishlach Torah Ohr) writes that the angel of Esav was disguised in a physical form so that he could battle with Yaakov. When Yaakov was victorious over the angel, the bad side of the angel was covered over and he was transformed into a good angel. Once he was transformed to being good he was forced to answer Amen and bless Yaakov and concede the blessings that Yitzchak had proffered on Yaakov.
Why the wicked must bless the Jewish People
The Gemara (Shabbos 119b) states that two angels, one good and one bad, escort a person home on Friday night. When the person arrives home and finds his lamp burning, the table set and his bed made, the good angel declares, “may it be HaShem’s will that it should be this way the next Shabbos as well.” The bad angel is then forced to answer “Amen” against his will. The Ohr HaChaim (Bamidbar 23:24) and Rabbeinu Bachye (Ibid verse 10) write that Balaam was akin to the bad angel, and thus Balaam was forced to bless the Jewish People against his will. Thus, the idea that the wicked must bless us is not merely an anomaly. Rather, the blessing of the wicked is a function of our existence.
The Shabbos connection
Why is it that specifically on Friday night the good angel and the bad angel escort us home and determine whether we are deserving of blessing or, Heaven forbid, the opposite? It would appear that the reason for this is because the entire week we struggle with foreign influences and the forces of evil. It is well known that prior to ones death the Evil Inclination makes one last powerful attempt to discourage a Jew from believing in HaShem. Similarly, with the onset of Shabbos the forces of evil make one last attempt to dissuade a Jew from testifying through Shabbos that HaShem created the world in six days. When the bad angel sees that the Jew has prepared properly for Shabbos, he has no choice but to concede defeat and then the Jew is given the opportunity to delight in the Holy Shabbos. HaShem should allow us to be cognizant of this weekly struggle and to do our utmost in preparing for Shabbos. When we prepare properly for Shabbos, HaShem will certainly allow the good angel to be victorious and this will facilitate our proper observance of Shabbos every week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of contentment, joy and light
Menuchah visimcha ohr layehduim, contentment and gladness and light – for the Jews. The composer commences this popular zemer with these inspiring words that highlight the Holy Shabbos. Shabbos is a day of contentment, when we rest from the physical struggles of the week and we are completely engaged in spiritual pursuits. Shabbos is a day of joy, because there is no greater joy than being able to serve HaShem without obstacles. Additionally, Shabbos is a day of light, because when we are separated from the weekday and from the nations of the world, it is akin to what occurred by the plague of darkness that afflicted the Egyptians. Regarding that plague it is said (Shemos 10:23) lo rau ish es achiv vilo kamu ish mitachtav shiloshes yamim ulichol binei Yisroel hayah ohr bimoshvosam, no man could see his brother nor could anyone rise from his place for a three-day period; but for all the Children of Israel there was light in their dwellings.
Shabbos in Tefillah
Sanctifying HaShem’s Name through Shabbos
Shimcha HaShem Elokeinu ysikadash, May your Name, Hashem our G-d, be sanctified. We are familiar with the concept of Kiddush HaShem, sanctifying HaShem’s Name. The Zohar states that Shabbos is referred to as shalom, peace, and this is one of the Names of HaShem. Thus, here we are declaring that through Shabbos, HaShem’s Name, shalom, will be sanctified.
Shabbos Story
I received this story from a reader who heard it at the Parenting Expo hosted by Priority 1. Dr. Pelcovitz related the following incident:
Dr. Pelcovitz is familiar with an older Chassidic woman who is a widow with many children. This woman educates her children to perform various acts of kindness
It happened one day that the family of this widow heard of a blind woman who had moved into the building across the street. This blind woman was over sixty years old and had no family or friends to look after her. The widow struck up a relationship with the blind woman and one day the widow told her nine year old daughter, who was on the shy side, that her project is to read aloud to the blind woman twice a week.
The child did as her mother instructed her, and after a few months of the blind woman and the girl getting acquainted, the blind woman told the girl, “I want you to know that in two years I will be able to see!”
The girl was taken aback by this statement. “What do you mean?” she asked the blind woman.
“Well,” responded the blind woman, “I have been blind since birth, but the doctors informed me that my blindness was correctable. Unfortunately, until recently I could not afford the surgery. Soon, however, I will turn sixty five years old and I will collect Social Security, and then I will be able to save enough money to have the surgery performed.”
The girl did not respond to the woman’s declaration and she did not even mention the conversation to her mother.
The next day, this little shy girl who usually mumbled more than she talked, went from class to class mumbling, “I am collecting for a blind woman who requires surgery.”
The following day the girl returned to the blind woman and she announced, “Mrs. Schwartz, Mrs. Schwartz, I have the money!”
The girl then proceeded to take the blind woman to a religious ophthalmologist whose practice was around the corner. “I have eighty-three dollars for this blind woman who requires surgery so that she can see!” the girl exclaimed to the doctor. The doctor took the crumpled up envelope and smiled as he counted the eighty-three single dollar bills which he then placed in his pocket.
The doctor then proceeded to examine the woman and upon completing the examination, he looked at her and proclaimed, “Mrs. Schwartz, there is no reason for you to remain blind. I can take care of your condition.”
The doctor then scheduled Mrs. Schwartz for surgery and for the subsequent rehab which would allow her to learn how to see. The surgery was a success and Mrs. Schwartz regained her eyesight.
After some time, Mrs. Schwartz returned to her apartment. When Mrs. Schwartz went to the shy little girl’s mother to thank her for what her daughter had done, the widow was shocked, as the daughter had not disclosed her generous deed.
The girl’s mother was overjoyed at the good news, but she also felt that she had a debt to pay the doctor. The widow went to the doctor’s office and waited to see him. When the doctor let her in, the widow said, “I cannot thank you enough for what you did for this blind woman. How often does it happen that someone can help restore another person’s eyesight? I promise you that I will pay you back for this kindness that you have performed. It may take me ten or fifteen years, but I promise you that I will pay you back.”
The doctor smiled at the widow and said, “Please do not be concerned.” The doctor then reached into his pocket and pulled out the crumpled up envelope that contained the eighty-three dollar bills inside. “Whenever I am having a tough day,” the doctor said, “I reach into this pocket and I feel those eighty-three dollar bills and that restores my faith in people. That is all I need.”
Rav Meir Shapiro’s Mother Cries,
“Meirel, Meirel”
The Gaon Rav Meir Shapiro, zt”l, the Rav of Lublin, once told a childhood story about his mother. “When I was a boy, my family was forced to move several times from house to house. We also moved from city to city. The constant moving did not disturb my mother’s equilibrium; only one thing would bother her – my bittul Torah!”
“On one occasion, as we were again preparing to move, my mother had an idea. She contacted the melamed of the town to which we were moving, and arranged that he would meet me by the gate of the city. He would then be able to learn with me immediately when we arrived at the town.”
“When we finally reached our destination, we searched and searched, but the melamed was not there. My mother sat down next to the wagon and cried for a long time. I tried to calm her down by saying, ‘Mommy, Mommy, why are you crying, I’ll learn tomorrow!’”
“My mother answered, ‘Meirel, Meirel, You don’t yet know how to appreciate the meaning of bittul Torah of one day!” (Chaim Sheyeish Bahem) [Reprinted with permission from Revach.net]
Shabbos in Navi
Shmuel I Chapter 17
Wishing Good Shabbos vanquishes our enemies
In this chapter we learn of the famous battle between Golius (Goliath) and Dovid, where young Dovid slung a stone at Golius and killed him. The details of this incident are sensational and the reader is encouraged to read the entire chapter in detail. There is one theme, however, that must be understood from this chapter. Dovid declared to the Philistine, “(Shmuel I 17:45) you come to me with a sword, a spear, and a javelin – but I come to you with the Name of HaShem, Master of Legions, the G-d of the battalions of Israel, that you have ridiculed.” The nations of the world rely on their might to be victorious, whereas the Jewish People utter the Name of HaShem and defeat their enemies. As we have mentioned previously, Shabbos is the Name of HaShem, and by wishing each other Good Shabbos, we are in a sense defeating our enemies. Every action that we perform for the sake of the Holy Shabbos allows us to vanquish the evil forces, the foreign influences and our enemies in the outside world.
Shabbos in Agadah
Going from Shabbos into the week and Shabbos is the blessing for all six days of the week
In the prayer of Lecho Dodi we recite the words likras Shabbos lichu vineilcha, to welcome the Shabbos, come let us go. The Lev Simcha writes that this means that we ascend higher and higher. Alternatively, the Lev Simcha writes, we are declaring that we should continue for the following week, as the Zohar states that the six days of the week are blessed through the Shabbos. Regarding spiritual matters, it is clear that all upper and lower blessings are dependent on Shabbos. The reason for this is because Shabbos is the source of all blessings. This explains the blessing that HaShem bestowed upon Avraham, as it is said (Bereishis 24:10) vaHaShem beirach es Avraham bakol, and HaShem had blessed Avraham with everything. The Sfas Emes explains that the words vaHaShem beirach allude to the idea that HaShem blessed with Shabbos, as all the blessings are dependent upon Shabbos.
Shabbos in Halacha
Removing a pot from a blech by mistake
If one mistakenly removed the wrong pot from the blech, he is allowed to return it to that spot, even if he had it set it down with the intention of not returning it. An example of this would be if on Friday night one assumed that the cholent pot was the soup pot, and upon removing the pot from the blech, he set it down with the intention of not returning it. In such a situation he is allowed to return the pot to the blech. This ruling, however, only applies if the food is completely cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: why do we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul? Perhaps one answer to this question is that although everything on Shabbos is doubled, we are expressing the idea that the extra soul that a Jew has on Shabbos is not merely a replica of the soul that he has during the week. Rather, the second soul is higher and more exalted than the soul that the Jew has during the week. In a similar vein, the Sfas Emes writes that during the week, the soul and the body are equal, and the soul must battle against the body, whereas on Shabbos, the body is subdued by the soul, which has the upper hand on Shabbos.
This week’s question is, is there an association between the candles that are lit with the onset of Shabbos and the candle that we light by Havdalah, and what is the association? 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 Chaye Sara 5769
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima Daniel Eitan ben Chana Shifra bisoch shaar cholei Yisroel
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.
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.
To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Chaye Sara 5769
Friday night angels
Introduction
In this week’s parashah we find a fascinating idea contained in the episode where Eliezer embarks on a mission to find a wife for his master, Avraham’s son Yitzchak. Upon arriving at the home of Lavan, the father of Rivka, it is said (Bereishis 24:31) vayomer bo beruch HaShem lamah saamod bachutz vianochi pinisi habayis umakom lagemalim, He said, “Come, O blessed of HaShem! Why should you stand outside when I have cleared the house, and place for the camels?” The Medrash (Bereishis Rabbah 60:7) states that when Lavan told Eliezer, “come, O blessed of Hashem,” Eliezer departed from the status of being cursed and became blessed. Eliezer merited this promotion to being blessed because he had served Avraham faithfully.
The blessing of the wicked
What is amazing about this idea is that Lavan, who was a very wicked man, was the vehicle for such a great blessing. Yet, we should not be surprised by this, as later on in history, we find that Balaam, the archenemy of the Jewish People, sought to curse the Jewish People. HaShem did not let Balaam curse the Jewish People. Rather, HaShem coerced Balaam to bless the Jewish People. What is so phenomenal about this is that according to the Gemara and the Medrash, Balaam was either a son of Lavan or, according to some opinions, Balaam was Lavan himself. Thus, we see that the wicked are deprived of cursing the righteous and are required to bless them.
The bad angel transforms to being a good angel to bless Yaakov
Furthermore, the Shelah (Vayishlach Torah Ohr) writes that the angel of Esav was disguised in a physical form so that he could battle with Yaakov. When Yaakov was victorious over the angel, the bad side of the angel was covered over and he was transformed into a good angel. Once he was transformed to being good he was forced to answer Amen and bless Yaakov and concede the blessings that Yitzchak had proffered on Yaakov.
Why the wicked must bless the Jewish People
The Gemara (Shabbos 119b) states that two angels, one good and one bad, escort a person home on Friday night. When the person arrives home and finds his lamp burning, the table set and his bed made, the good angel declares, “may it be HaShem’s will that it should be this way the next Shabbos as well.” The bad angel is then forced to answer “Amen” against his will. The Ohr HaChaim (Bamidbar 23:24) and Rabbeinu Bachye (Ibid verse 10) write that Balaam was akin to the bad angel, and thus Balaam was forced to bless the Jewish People against his will. Thus, the idea that the wicked must bless us is not merely an anomaly. Rather, the blessing of the wicked is a function of our existence.
The Shabbos connection
Why is it that specifically on Friday night the good angel and the bad angel escort us home and determine whether we are deserving of blessing or, Heaven forbid, the opposite? It would appear that the reason for this is because the entire week we struggle with foreign influences and the forces of evil. It is well known that prior to ones death the Evil Inclination makes one last powerful attempt to discourage a Jew from believing in HaShem. Similarly, with the onset of Shabbos the forces of evil make one last attempt to dissuade a Jew from testifying through Shabbos that HaShem created the world in six days. When the bad angel sees that the Jew has prepared properly for Shabbos, he has no choice but to concede defeat and then the Jew is given the opportunity to delight in the Holy Shabbos. HaShem should allow us to be cognizant of this weekly struggle and to do our utmost in preparing for Shabbos. When we prepare properly for Shabbos, HaShem will certainly allow the good angel to be victorious and this will facilitate our proper observance of Shabbos every week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of contentment, joy and light
Menuchah visimcha ohr layehduim, contentment and gladness and light – for the Jews. The composer commences this popular zemer with these inspiring words that highlight the Holy Shabbos. Shabbos is a day of contentment, when we rest from the physical struggles of the week and we are completely engaged in spiritual pursuits. Shabbos is a day of joy, because there is no greater joy than being able to serve HaShem without obstacles. Additionally, Shabbos is a day of light, because when we are separated from the weekday and from the nations of the world, it is akin to what occurred by the plague of darkness that afflicted the Egyptians. Regarding that plague it is said (Shemos 10:23) lo rau ish es achiv vilo kamu ish mitachtav shiloshes yamim ulichol binei Yisroel hayah ohr bimoshvosam, no man could see his brother nor could anyone rise from his place for a three-day period; but for all the Children of Israel there was light in their dwellings.
Shabbos in Tefillah
Sanctifying HaShem’s Name through Shabbos
Shimcha HaShem Elokeinu ysikadash, May your Name, Hashem our G-d, be sanctified. We are familiar with the concept of Kiddush HaShem, sanctifying HaShem’s Name. The Zohar states that Shabbos is referred to as shalom, peace, and this is one of the Names of HaShem. Thus, here we are declaring that through Shabbos, HaShem’s Name, shalom, will be sanctified.
Shabbos Story
I received this story from a reader who heard it at the Parenting Expo hosted by Priority 1. Dr. Pelcovitz related the following incident:
Dr. Pelcovitz is familiar with an older Chassidic woman who is a widow with many children. This woman educates her children to perform various acts of kindness
It happened one day that the family of this widow heard of a blind woman who had moved into the building across the street. This blind woman was over sixty years old and had no family or friends to look after her. The widow struck up a relationship with the blind woman and one day the widow told her nine year old daughter, who was on the shy side, that her project is to read aloud to the blind woman twice a week.
The child did as her mother instructed her, and after a few months of the blind woman and the girl getting acquainted, the blind woman told the girl, “I want you to know that in two years I will be able to see!”
The girl was taken aback by this statement. “What do you mean?” she asked the blind woman.
“Well,” responded the blind woman, “I have been blind since birth, but the doctors informed me that my blindness was correctable. Unfortunately, until recently I could not afford the surgery. Soon, however, I will turn sixty five years old and I will collect Social Security, and then I will be able to save enough money to have the surgery performed.”
The girl did not respond to the woman’s declaration and she did not even mention the conversation to her mother.
The next day, this little shy girl who usually mumbled more than she talked, went from class to class mumbling, “I am collecting for a blind woman who requires surgery.”
The following day the girl returned to the blind woman and she announced, “Mrs. Schwartz, Mrs. Schwartz, I have the money!”
The girl then proceeded to take the blind woman to a religious ophthalmologist whose practice was around the corner. “I have eighty-three dollars for this blind woman who requires surgery so that she can see!” the girl exclaimed to the doctor. The doctor took the crumpled up envelope and smiled as he counted the eighty-three single dollar bills which he then placed in his pocket.
The doctor then proceeded to examine the woman and upon completing the examination, he looked at her and proclaimed, “Mrs. Schwartz, there is no reason for you to remain blind. I can take care of your condition.”
The doctor then scheduled Mrs. Schwartz for surgery and for the subsequent rehab which would allow her to learn how to see. The surgery was a success and Mrs. Schwartz regained her eyesight.
After some time, Mrs. Schwartz returned to her apartment. When Mrs. Schwartz went to the shy little girl’s mother to thank her for what her daughter had done, the widow was shocked, as the daughter had not disclosed her generous deed.
The girl’s mother was overjoyed at the good news, but she also felt that she had a debt to pay the doctor. The widow went to the doctor’s office and waited to see him. When the doctor let her in, the widow said, “I cannot thank you enough for what you did for this blind woman. How often does it happen that someone can help restore another person’s eyesight? I promise you that I will pay you back for this kindness that you have performed. It may take me ten or fifteen years, but I promise you that I will pay you back.”
The doctor smiled at the widow and said, “Please do not be concerned.” The doctor then reached into his pocket and pulled out the crumpled up envelope that contained the eighty-three dollar bills inside. “Whenever I am having a tough day,” the doctor said, “I reach into this pocket and I feel those eighty-three dollar bills and that restores my faith in people. That is all I need.”
Rav Meir Shapiro’s Mother Cries,
“Meirel, Meirel”
The Gaon Rav Meir Shapiro, zt”l, the Rav of Lublin, once told a childhood story about his mother. “When I was a boy, my family was forced to move several times from house to house. We also moved from city to city. The constant moving did not disturb my mother’s equilibrium; only one thing would bother her – my bittul Torah!”
“On one occasion, as we were again preparing to move, my mother had an idea. She contacted the melamed of the town to which we were moving, and arranged that he would meet me by the gate of the city. He would then be able to learn with me immediately when we arrived at the town.”
“When we finally reached our destination, we searched and searched, but the melamed was not there. My mother sat down next to the wagon and cried for a long time. I tried to calm her down by saying, ‘Mommy, Mommy, why are you crying, I’ll learn tomorrow!’”
“My mother answered, ‘Meirel, Meirel, You don’t yet know how to appreciate the meaning of bittul Torah of one day!” (Chaim Sheyeish Bahem) [Reprinted with permission from Revach.net]
Shabbos in Navi
Shmuel I Chapter 17
Wishing Good Shabbos vanquishes our enemies
In this chapter we learn of the famous battle between Golius (Goliath) and Dovid, where young Dovid slung a stone at Golius and killed him. The details of this incident are sensational and the reader is encouraged to read the entire chapter in detail. There is one theme, however, that must be understood from this chapter. Dovid declared to the Philistine, “(Shmuel I 17:45) you come to me with a sword, a spear, and a javelin – but I come to you with the Name of HaShem, Master of Legions, the G-d of the battalions of Israel, that you have ridiculed.” The nations of the world rely on their might to be victorious, whereas the Jewish People utter the Name of HaShem and defeat their enemies. As we have mentioned previously, Shabbos is the Name of HaShem, and by wishing each other Good Shabbos, we are in a sense defeating our enemies. Every action that we perform for the sake of the Holy Shabbos allows us to vanquish the evil forces, the foreign influences and our enemies in the outside world.
Shabbos in Agadah
Going from Shabbos into the week and Shabbos is the blessing for all six days of the week
In the prayer of Lecho Dodi we recite the words likras Shabbos lichu vineilcha, to welcome the Shabbos, come let us go. The Lev Simcha writes that this means that we ascend higher and higher. Alternatively, the Lev Simcha writes, we are declaring that we should continue for the following week, as the Zohar states that the six days of the week are blessed through the Shabbos. Regarding spiritual matters, it is clear that all upper and lower blessings are dependent on Shabbos. The reason for this is because Shabbos is the source of all blessings. This explains the blessing that HaShem bestowed upon Avraham, as it is said (Bereishis 24:10) vaHaShem beirach es Avraham bakol, and HaShem had blessed Avraham with everything. The Sfas Emes explains that the words vaHaShem beirach allude to the idea that HaShem blessed with Shabbos, as all the blessings are dependent upon Shabbos.
Shabbos in Halacha
Removing a pot from a blech by mistake
If one mistakenly removed the wrong pot from the blech, he is allowed to return it to that spot, even if he had it set it down with the intention of not returning it. An example of this would be if on Friday night one assumed that the cholent pot was the soup pot, and upon removing the pot from the blech, he set it down with the intention of not returning it. In such a situation he is allowed to return the pot to the blech. This ruling, however, only applies if the food is completely cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: why do we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul? Perhaps one answer to this question is that although everything on Shabbos is doubled, we are expressing the idea that the extra soul that a Jew has on Shabbos is not merely a replica of the soul that he has during the week. Rather, the second soul is higher and more exalted than the soul that the Jew has during the week. In a similar vein, the Sfas Emes writes that during the week, the soul and the body are equal, and the soul must battle against the body, whereas on Shabbos, the body is subdued by the soul, which has the upper hand on Shabbos.
This week’s question is, is there an association between the candles that are lit with the onset of Shabbos and the candle that we light by Havdalah, and what is the association? 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 Chaye Sara 5769
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima Daniel Eitan ben Chana Shifra bisoch shaar cholei Yisroel
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.
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.
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
Saturday, November 15, 2008
Doreish Tov on Medrash Rabbah Parashas Chaye Sara 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Chaye Sara 5769
58:1
The Medrash
The Medrash states that it is said (Bereishis 23:1) vayihyu chaye Sara meah shanah, Sara’s lifetime was one hundred years... this is what is said (Tehillim 37:18) yodeia Hashem yimei temimim vinachalasam liolam tihyeh, HaShem knows the days of the perfect, their inheritance will be forever. Just like the righteous are perfect, so too their years are perfect. Sara at twenty years old was as beautiful as she was when she was seven years old. Furthermore, Sara at one hundred years old was like she was at twenty years old regarding sin. Alternatively, the words yodeia Hashem yimei temimim refers to Sara who was perfect in her deeds. Rabbi Yochanan said that Sara was like a perfect calf. The words vinachalasam liolam tihyeh, is as it is said vayihyu chaye Sara. What is the necessity to state the words shinei chaye Sara, the years of Sara’s life, at the end of the verse? This teaches us that HaShem cherishes the years of the righteous in this world and in the World to Come.
Question on the Medrash
What is the lesson that the Medrash is teaching us? What does it mean that the years of the righteous are perfect? Is it not sufficient to say that Sara was perfect in her lifetime? Furthermore, why does the Medrash state that Sara was like a perfect calf? How does this analogy relate to Sara?
The deeper intention of the Medrash
We know that the purpose of every second of life is to come to a greater recognition of HaShem and His greatness. One accomplishes this by studying Torah and performing mitzvos. One must wonder, then, how anyone can reach a level of perfection, if every day is a new challenge in serving HaShem. The Medrash here provides the answer to this question. When one accounts properly for his “years,” i.e. the time that he spends in this world, then he is considered to have reached a level of perfection. This can be compared to a perfect calf. Although a calf will grow up to be a cow, the calf in its present stage is deemed to be perfect because its growth process is potentially perfect. Similarly, the righteous person who uses his time correctly when he is young is potentially perfect. Thus, Sara at every stage of her life was potentially perfect, and she completed her life in a state of perfection.
The lesson of the Medrash
The goal of life is to reach a state of perfection, but we must realize that every second of life is an experience in potential perfection. When one stumbles in his service of HaShem, he can still rise back up and continue in his potentially perfect service of HaShem. It is for this reason that it is said (Yeshaya 60:21) viameich kulam tzaddikim, your people will all be righteous. How is it possible that every Jew is righteous, if every Jew sins at some point in his life? The answer is that we are all potentially prefect and righteous, and our misdeeds do not prevent us from becoming perfect and righteous.
Parashas Chaye Sara 5769
58:1
The Medrash
The Medrash states that it is said (Bereishis 23:1) vayihyu chaye Sara meah shanah, Sara’s lifetime was one hundred years... this is what is said (Tehillim 37:18) yodeia Hashem yimei temimim vinachalasam liolam tihyeh, HaShem knows the days of the perfect, their inheritance will be forever. Just like the righteous are perfect, so too their years are perfect. Sara at twenty years old was as beautiful as she was when she was seven years old. Furthermore, Sara at one hundred years old was like she was at twenty years old regarding sin. Alternatively, the words yodeia Hashem yimei temimim refers to Sara who was perfect in her deeds. Rabbi Yochanan said that Sara was like a perfect calf. The words vinachalasam liolam tihyeh, is as it is said vayihyu chaye Sara. What is the necessity to state the words shinei chaye Sara, the years of Sara’s life, at the end of the verse? This teaches us that HaShem cherishes the years of the righteous in this world and in the World to Come.
Question on the Medrash
What is the lesson that the Medrash is teaching us? What does it mean that the years of the righteous are perfect? Is it not sufficient to say that Sara was perfect in her lifetime? Furthermore, why does the Medrash state that Sara was like a perfect calf? How does this analogy relate to Sara?
The deeper intention of the Medrash
We know that the purpose of every second of life is to come to a greater recognition of HaShem and His greatness. One accomplishes this by studying Torah and performing mitzvos. One must wonder, then, how anyone can reach a level of perfection, if every day is a new challenge in serving HaShem. The Medrash here provides the answer to this question. When one accounts properly for his “years,” i.e. the time that he spends in this world, then he is considered to have reached a level of perfection. This can be compared to a perfect calf. Although a calf will grow up to be a cow, the calf in its present stage is deemed to be perfect because its growth process is potentially perfect. Similarly, the righteous person who uses his time correctly when he is young is potentially perfect. Thus, Sara at every stage of her life was potentially perfect, and she completed her life in a state of perfection.
The lesson of the Medrash
The goal of life is to reach a state of perfection, but we must realize that every second of life is an experience in potential perfection. When one stumbles in his service of HaShem, he can still rise back up and continue in his potentially perfect service of HaShem. It is for this reason that it is said (Yeshaya 60:21) viameich kulam tzaddikim, your people will all be righteous. How is it possible that every Jew is righteous, if every Jew sins at some point in his life? The answer is that we are all potentially prefect and righteous, and our misdeeds do not prevent us from becoming perfect and righteous.
Thursday, November 13, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 4
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
It is said (Bereishis 18:1) vayera eilav HaShem bieilonei mamre vihu yosheiv pesach haohel kichom hayom, HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. The Gemara (Eiruvin 19a) states that Avraham sits at the entrance of Gehinom and does not allow anyone who is circumcised to enter into Gehinom. The Baal HaTurim here mentions that there are a few hints to this Gemara in this verse. It is noteworthy that the first letters of the words pesach haohel are pey and hey, which equal in gematria 85, and the word milah, circumcision, also equals in gematria 85. Furthermore, the word mamre can be interpreted to mean speech, similar to the word maamar. It is said (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over your word, like one who finds abundant spoils. The Gemara (Shabbos 130a) interprets the word imrasecho to be alluding to the mitzvah of milah.
The Medrash (Tanchumah Vayera §4) states that in the merit of Avraham having the angels recline under the tree, his descendants merited the mitzvah of Sukkah. It is noteworthy that it is said that HaShem appeared to Avraham in elonei mamre, and the word bieilonei is equal in gematria to the word bisukkoh (93). Furthermore, the word bieilonei can also mean a tree.
The word kichom hayom, meaning heat of the day, in at bash (where aleph is taf, bais is shin etc.) is in gematria 100. Perhaps this alludes to the idea that Rashi writes later (18:10) that the angels promised Avraham that in exactly a year from now he would have a son born to him. Avraham circumcised himself when he was ninety years old, and Yitzchak was born when Avraham was one hundred years old. Thus, the verse is stating that when Avraham will be kichom, one hundred years old, he will have a son, exactly one year from “this day.”
There are numerous allusions to Matan Torah in the beginning of the parashah. One interesting allusion is that the word maher, hurry, appears three times (18:6 and in verse 7) and the word maher can also be read as meihar, from the mountain (see Rashi Taanis 29a s.v. viamar Rabbi Chanina). This alludes to the giving of the Torah which was in the third month, Sivan. Another allusion to this idea is because it is said (Bereishis 18:6) mahari shelosh siim kemach, hurry! Three se’ahs of meal. The word kemach alludes to sustenance, as the Mishna (Avos 3:17) states im ein kemach ein Torah, if there is no flour, i.e. sustenance, there is no Torah.
It is said (Bereishis 18:7) viel habakar ratz Avraham, then Avraham ran to the cattle. The Baal HaTurim writes that the words viel habakar ratz can be read viel hakever ratz, Avraham ran to the burial place. This alludes to the Medrash (Pirkei D’Rabbi Eliezer §36) that states that the sheep ran away from Avraham into the Mearas Hamachpeila. It is noteworthy that the word habakar can also spell the word Rivka. This alludes to the idea that everyone is running to the kever, i.e. the Mearas Hamachpeila. Avraham is running there and later Yitzchak will take a wife, Rivka, and they will also be buried in Mearas Hamachpeila. In the end Esav will also desire a burial place in the Mears Hamachpeila, and Naftali will “run” to Egypt to fetch the document that declares explicitly that Esav sold his rights to the burial place in Mearas Hamachpeila (Sota 13a).
It is said (Bereishis 18:11) lamah zeh tzachaka Sarah leimor, why is it that Sarah laughed. The first letters of the words lamah zeh equal in gematria 37, and this alludes to the idea that Sarah will give birth to Yitzchak when she will be 90 years old, and 37 years later she will die.
It is said (Bereishis 18:15) lo tzachakti, I did not laugh. The word tzachakti contains the word Yitzchak and the letter taf, which is 400 in gematria. This alludes to the idea that Rashi mentions (Ibid 15:13) that the decree of enslavement began when Yitzchak was born, and four hundred years later the Jewish People left Egypt. Thus, after four hundred years there will be laughter and rejoicing upon the redemption.
The word used for the destruction of Sodom is mahpeicha, an upheaval. It is noteworthy that the word Sodom (104) is equal in gematria to the word hafach, turn over (105).
Avraham wished to offer Yitzchak as a sacrifice, and this incident is known as the Akeidah. It is fascinating that the word akod in gematria equals 180, the years that Yitzchak lived. Furthermore, it is said (Bereishis 22:9) vayasem oso mimaal laeitzim, and he placed him on the altar atop the wood. The word mimaal is also in gematria 180.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
It is said (Bereishis 18:1) vayera eilav HaShem bieilonei mamre vihu yosheiv pesach haohel kichom hayom, HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. The Gemara (Eiruvin 19a) states that Avraham sits at the entrance of Gehinom and does not allow anyone who is circumcised to enter into Gehinom. The Baal HaTurim here mentions that there are a few hints to this Gemara in this verse. It is noteworthy that the first letters of the words pesach haohel are pey and hey, which equal in gematria 85, and the word milah, circumcision, also equals in gematria 85. Furthermore, the word mamre can be interpreted to mean speech, similar to the word maamar. It is said (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over your word, like one who finds abundant spoils. The Gemara (Shabbos 130a) interprets the word imrasecho to be alluding to the mitzvah of milah.
The Medrash (Tanchumah Vayera §4) states that in the merit of Avraham having the angels recline under the tree, his descendants merited the mitzvah of Sukkah. It is noteworthy that it is said that HaShem appeared to Avraham in elonei mamre, and the word bieilonei is equal in gematria to the word bisukkoh (93). Furthermore, the word bieilonei can also mean a tree.
The word kichom hayom, meaning heat of the day, in at bash (where aleph is taf, bais is shin etc.) is in gematria 100. Perhaps this alludes to the idea that Rashi writes later (18:10) that the angels promised Avraham that in exactly a year from now he would have a son born to him. Avraham circumcised himself when he was ninety years old, and Yitzchak was born when Avraham was one hundred years old. Thus, the verse is stating that when Avraham will be kichom, one hundred years old, he will have a son, exactly one year from “this day.”
There are numerous allusions to Matan Torah in the beginning of the parashah. One interesting allusion is that the word maher, hurry, appears three times (18:6 and in verse 7) and the word maher can also be read as meihar, from the mountain (see Rashi Taanis 29a s.v. viamar Rabbi Chanina). This alludes to the giving of the Torah which was in the third month, Sivan. Another allusion to this idea is because it is said (Bereishis 18:6) mahari shelosh siim kemach, hurry! Three se’ahs of meal. The word kemach alludes to sustenance, as the Mishna (Avos 3:17) states im ein kemach ein Torah, if there is no flour, i.e. sustenance, there is no Torah.
It is said (Bereishis 18:7) viel habakar ratz Avraham, then Avraham ran to the cattle. The Baal HaTurim writes that the words viel habakar ratz can be read viel hakever ratz, Avraham ran to the burial place. This alludes to the Medrash (Pirkei D’Rabbi Eliezer §36) that states that the sheep ran away from Avraham into the Mearas Hamachpeila. It is noteworthy that the word habakar can also spell the word Rivka. This alludes to the idea that everyone is running to the kever, i.e. the Mearas Hamachpeila. Avraham is running there and later Yitzchak will take a wife, Rivka, and they will also be buried in Mearas Hamachpeila. In the end Esav will also desire a burial place in the Mears Hamachpeila, and Naftali will “run” to Egypt to fetch the document that declares explicitly that Esav sold his rights to the burial place in Mearas Hamachpeila (Sota 13a).
It is said (Bereishis 18:11) lamah zeh tzachaka Sarah leimor, why is it that Sarah laughed. The first letters of the words lamah zeh equal in gematria 37, and this alludes to the idea that Sarah will give birth to Yitzchak when she will be 90 years old, and 37 years later she will die.
It is said (Bereishis 18:15) lo tzachakti, I did not laugh. The word tzachakti contains the word Yitzchak and the letter taf, which is 400 in gematria. This alludes to the idea that Rashi mentions (Ibid 15:13) that the decree of enslavement began when Yitzchak was born, and four hundred years later the Jewish People left Egypt. Thus, after four hundred years there will be laughter and rejoicing upon the redemption.
The word used for the destruction of Sodom is mahpeicha, an upheaval. It is noteworthy that the word Sodom (104) is equal in gematria to the word hafach, turn over (105).
Avraham wished to offer Yitzchak as a sacrifice, and this incident is known as the Akeidah. It is fascinating that the word akod in gematria equals 180, the years that Yitzchak lived. Furthermore, it is said (Bereishis 22:9) vayasem oso mimaal laeitzim, and he placed him on the altar atop the wood. The word mimaal is also in gematria 180.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 13
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 13
Tefillah Thoughts
The reason why our text of prayers are referred to as “the Siddur”
We refer to the text of our prayers as “the Siddur.” Why is this so? Should we not refer to our liturgy as something more relevant, such as Tefillos, prayers, or Techinos, supplications? The Sfas Emes (Shabbos HaGadol 5654) writes based on the Maharal that the reason why the Pesach Seder is thus named is because we relate the miracles that HaShem performed for us upon leaving Egypt. We are thus declaring that our “Seder,” i.e. the natural order for the Jewish people, is an existence of miracles. In a similar vein we can suggest that our prayers that effect our salvation, which are nothing short of miracles, is our natural order of life. It is for this reason, then, that we refer to our order of prayers and supplications as “the Siddur,” as our entire existence is replete with miracles.
Tefillah Teachings
Seeking out water to wash before praying
One who does not have water available with which to wash before praying must seek out water to wash his hands. He is required to seek out water either a distance of four mil before him or behind him the distance of a mil (a mil is the distance of eighteen minutes).
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu Keili vichai goali vitzur chevli bieis tzara, He is my G-d, my living Redeemer, Rock of my pain in time of distress. It is noteworthy that the word tzur, which means rock, and the word tzara, which means distress, are similar. Why do we refer to HaShem as our Rock? The answer to this question is that we are declaring that HaShem is specifically my Rock and my Fortress when I am in distress. When times are good, it is easy to forget that HaShem is what keeps me alive. When one is, Heaven forbid, in distress, he recognizes that his very existence is from HaShem, his Rock and his creator.
Tefillah Tale
How far is Levov from Heaven?
A man once came to the Admor of Lelov, bemoaning his great difficulty in earning a living, and his suffering in being unable to provide adequately for his household. He asked the Rebbe’s advice on moving to America. The Rebbe answered by saying, “I’ll tell you a story and you’ll understand.”
“There was a Rav in a certain town, who was a great talmid chacham, but he lived in dire poverty. The town he lived in was very small and the Jews of the town were also poor, and were unable to provide the Rav with an adequate income.”
“Once, two rich men came to the Rav and requested that he serve as a dayan on a Din Torah between them. However, they had a stipulation; they wanted the Rav to travel to their town to judge the case. They offered him a large amount of money if he would agree to this. The Rav listened to their offer and said, “I’ll have to think it over. I’ll answer you after Mincha. After Mincha, the Rav told them, “No, I don’t wish to travel.”
“After the men left, the Rebbetzin began to cry, “What did you do? An opportunity arose to earn some money, and you refused to travel?! And what happened while you were davening mincha?”
“The Rav answered her, “While I was davening mincha, I reached the bracha, “Bless this year for good” and I thought, ‘What does it mean that I’m asking Hashem to bless the year? HaKadosh Boruch Hu will send goodness, bracha and parnasah, but from where? From His Kisei Hakavod directly to my house. This is a distance of millions of years. The Gemara says that from the land to the heavens is five hundred years, and from the rakia upwards is another five hundred years, and so on. However, Hashem will send his bracha from such a great distance, because for Him it is not distant at all.’”
“I said to myself, ‘If Hashem sends His bracha from such a great distance, will He only send it to the town of these two men? If it’s from such a great distance, He can send it straight to my house, and not only to their town. This is why I decided not to travel.”
“And so it was. At the end, the two men returned and agreed to hold the Beis Din in the house of the Rav, and pay him the same amount of money.”
This was the answer which the Rebbe of Lelov told the Jew who wanted to move to America to find a solution for his dire poverty. (Shaal Avicha Veyagadcha) [Reprinted with permission from Revach.net]
Tefillah Test
Redemption is constantly happening
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Rabbi Shimon Schwab writes that the blessing of vilamalshinim, and for slanderers, follows the blessing of hashivah shofteinu, return our judges. The reason for this is because the blessing hashivah shofteinu refers to the communal repentance, whereas the blessing of vilamalshinim refers to the idea that the wicked should be punished immediately. It is for this reason that the blessing of vilamalshinim begins with the letter vav. Next week we will discuss the other blessing that begins with the letter vav.
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 13
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
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 Vayera 5769
שבת טעם החיים פרשת וירא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayera 5769
Avraham and eradication of evil
Introduction
This week’s parashah contain a theme that appears to run throughout the entire parashah. The Torah commences this week with the incident where Avraham has just been circumcised and despite his pain, he invites three strangers to partake in a sumptuous meal. Avraham himself waits on his guests and he is then informed that he and his wife Sarah will be having a child. The guests, who are angels in disguise, then depart to destroy the city of Sodom and its surroundings.
Praying for the wicked people of Sodom
HaShem informs Avraham of the tragic state of affairs in Sodom, and Avraham prays to HaShem to spare the cities in the merit of the righteous. Hashem informs Avraham that there are no righteous people in all the cities and Avraham desists from praying further. The angels then enter Sodom where they are greeted by Lot who invites them into his house. The residents of Sodom are not pleased with this act of hospitality and they attempt to harm the visitors. HaShem causes the citizens of Sodom to become blind and the angels then proceed to escort Lot and his remaining family out of the city. HaShem then destroys Sodom and its environs and Lot escapes with his two daughters. Lot and his daughters then engage in an illicit relationship, and the union bears the two forerunners of the Ammonite and Moabite nations. The Torah then records how Avraham settles in the Philistine city of Gerar and the king of Gerar, Avimelech, abducts Sarah. Hashem then punishes Avimelech and his household by restraining their orifices.
Yishmael is banished and Avraham and Yitzchak are tested by Hashem
The Torah then relates how Sarah gave birth to Yitzchak and subsequent to Yitzchak’s birth, Sarah demands that Avraham banish Yishmael and his mother because of Yishmael’s evil ways. Following this incident we learn how Avraham makes a treaty with Avimelech, and then the Torah relates the spellbinding incident where HaShem instructs Avraham to offer his cherished son Yitzchak as a sacrifice. HaShem then sends an angel to repeal this commandment and Avraham slaughters a ram in Yitzchak’s stead.
The negation of evil
The theme that we see running through this parashah is what is referred to as bittul hara, negation of evil. Circumcision is essentially a negation of the Evil Inclination and the materialism represented within. Sodom was the epitome of evil, and Avraham apparently desired, in the words of the Gemara (Brachos 10a), yitamu chataim vilo chotim, let the sins cease but not the sinners. Lot acted in a self-defeating manner, bringing shame upon himself and his future generations. Similarly, Avimelech encountered Avraham and Sarah, righteous people, and HaShem punished him harshly. Yishmael was banished from the home of the righteous, and Avraham and Yitzchak were tested in an unprecedented manner. This test, in a sense, was the expiation of any doubt in their minds that they could have possibly had regarding HaShem’s Oneness and His dominion over the entire world.
The Shabbos connection
In the prayer of kegavna that is recited by Nusach Sefard on Friday night, we recite the words kad ayil Shabbsa ihi isyachadas viisparashas misitra achara vichol dinin misabrin minah, when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side, [any trace of evil] all harsh judgments are removed from her. Thus, the purpose of creation is that the Jewish People divest itself of all evil and harsh judgments. It is incumbent upon us to recognize that every moment of our lives is a test to choose between good and evil, and when we are victorious, we merit the holiness and exaltedness of Shabbos. HaShem should allow us to be victorious in this world and to merit a portion in the World to Come, when it will be a day that will be completely a Shabbos and a rest day for eternal life.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Shabbos suspends all evil forces
Shevisin ushivikin misaavin dirichikin chavilin dimikin vichol zinei chavushin, suspended and relinquished be the distant abominations the afflicting destroyers of all forms of prisoners. Here again we see the theme of Shabbos being a time when all the forces of evil are suspended and relinquished. It appears as if the entire world is imprisoned until the Holy Shabbos arrives and release the world from bondage. When Shabbos arrives the Jewish People are then bathed in the light that existed by the creation of the world.
Shabbos in Tefillah
Shabbos in this world emanates from Shabbos in the World to Come
Hamanchil menuchah liamo Yisroel bikdushaso biyom Shabbos kodesh, Who gives a heritage of contentment to His People, Israel, in His holiness on the holy Shabbos day. Why do we say that HaShem gives contentment as a heritage? Contentment is not tangible, so how can one inherit it? The Tiferes Shlomo (Bereishis) writes that the meaning of this passage is that HaShem gives a heritage of contentment in this world from what will be in the future, in the World to Come. Thus, the words biyom Shabbos kodesh that we recite does not necessarily refer to Shabbos in this world. Rather, it refers to the light and holiness of Shabbos in the World to Come.
Shabbos Story
Rav Aharon Kotler’s Father The Fur Merchant
HaGaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.
Every day after Shacharis, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of Rav Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.
Rav Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh HaShanah until Rosh HaShanah. If it was decreed that I will sell the merchandise, I’ll find a buyer!”
Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesiras nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)
[Reprinted with permission from Revach.net]
True humility
Rabbi Mordechai Kamenetzky writes: Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man's hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.
Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief,” the man shouted while pushing the Rav, “give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”
The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.
That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Frankfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!
As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi's attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.
In all sincerity Reb Abish began to softly plead with him. “I beg of you! Please do not hit me. I truly did not steal your cane.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 16
Observing Shabbos in its entirety
In this chapter we learn how HaShem instructed Shmuel to appoint Dovid as a king over the Jewish People. Upon being anointed as king, a spirit of HaShem rested upon Dovid Subsequently, the spirit of HaShem departed from Shaul, and he was tormented by a spirit of melancholy. Shaul then had Dovid brought before him and when Dovid would play his harp, Shaul was relieved and he felt well, and the spirit of melancholy would depart from him. This incident in Scripture is parallel to Shabbos. The entire week we are engaged in the struggle with the forces of evil, and when Shabbos arrives, all melancholy and sadness departs. We should use the holiness of Shabbos to lift our spirits even during the week, as one can only serve HaShem with joy.
Shabbos in Agadah
Teshuvah fills the gap of Shabbos
The Medrash (Koheles Rabbah 1:3) states that Shlomo HaMelech writes the word hevel, vanity, seven times, and each word hevel corresponds to a day of creation. This is because for every day Shlomo saw that there was a lack. Regarding Shabbos it is said (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. This verse reflects the idea that even Shabbos has a lack, as because of its great holiness and the stringencies inherent in Shabbos, one who transgresses the Shabbos is punished. The Bais HaLevi (Bereishis) writes that this is only said if there was no concept of repentance. The Medrash (Bereishis Rabbah 22:13), however, states that Kayin demonstrated to his father, Adam, that repentance is effective, and Adam then declared (Tehillim 92:1) mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Thus, Shabbos is not lacking and it is complete good. It is for this reason that the Gemara (Shabbos 118b) states that one who observes Shabbos properly will gain atonement for his sins, even if he had worshipped idols like the Generation of Enosh. One who observes Shabbos merits having his repentance accepted and he thus gains atonement for his sins.
Shabbos in Halacha
If the fire is extinguished
If one left fully cooked food on a blech and the fire underneath the food went out accidentally, one can transfer the food to another blech, as long as the food still warm. Even if the flame went out before Shabbos and one did not notice until Shabbos began, he can transfer the fully cooked food while it is still warm.
Shabbos Challenge Question
Last week we posed the question: what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? The Sfas Emes (Lech Lecho 5635) writes that every Jew has a desire to come close to HaShem, and even one who does not have the proper desire has the desire to arrive at the true desire. In a similar vein, HaShem desires the Jewish People. Even if the Jewish People are not worthy, HaShem still desires to favor us. This, writes the Sfas Emes, is the meaning of raava diraavin, “the will of wills.” This means that at mincha on Shabbos, HaShem accepts the desire of even a simple Jew who desires to attain the desire to be close to HaShem.
This week’s question is, why we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul. 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 Vayera 5769
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2003 ט"ז מרחשון תשס"ג
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.
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.
To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Vayera 5769
Avraham and eradication of evil
Introduction
This week’s parashah contain a theme that appears to run throughout the entire parashah. The Torah commences this week with the incident where Avraham has just been circumcised and despite his pain, he invites three strangers to partake in a sumptuous meal. Avraham himself waits on his guests and he is then informed that he and his wife Sarah will be having a child. The guests, who are angels in disguise, then depart to destroy the city of Sodom and its surroundings.
Praying for the wicked people of Sodom
HaShem informs Avraham of the tragic state of affairs in Sodom, and Avraham prays to HaShem to spare the cities in the merit of the righteous. Hashem informs Avraham that there are no righteous people in all the cities and Avraham desists from praying further. The angels then enter Sodom where they are greeted by Lot who invites them into his house. The residents of Sodom are not pleased with this act of hospitality and they attempt to harm the visitors. HaShem causes the citizens of Sodom to become blind and the angels then proceed to escort Lot and his remaining family out of the city. HaShem then destroys Sodom and its environs and Lot escapes with his two daughters. Lot and his daughters then engage in an illicit relationship, and the union bears the two forerunners of the Ammonite and Moabite nations. The Torah then records how Avraham settles in the Philistine city of Gerar and the king of Gerar, Avimelech, abducts Sarah. Hashem then punishes Avimelech and his household by restraining their orifices.
Yishmael is banished and Avraham and Yitzchak are tested by Hashem
The Torah then relates how Sarah gave birth to Yitzchak and subsequent to Yitzchak’s birth, Sarah demands that Avraham banish Yishmael and his mother because of Yishmael’s evil ways. Following this incident we learn how Avraham makes a treaty with Avimelech, and then the Torah relates the spellbinding incident where HaShem instructs Avraham to offer his cherished son Yitzchak as a sacrifice. HaShem then sends an angel to repeal this commandment and Avraham slaughters a ram in Yitzchak’s stead.
The negation of evil
The theme that we see running through this parashah is what is referred to as bittul hara, negation of evil. Circumcision is essentially a negation of the Evil Inclination and the materialism represented within. Sodom was the epitome of evil, and Avraham apparently desired, in the words of the Gemara (Brachos 10a), yitamu chataim vilo chotim, let the sins cease but not the sinners. Lot acted in a self-defeating manner, bringing shame upon himself and his future generations. Similarly, Avimelech encountered Avraham and Sarah, righteous people, and HaShem punished him harshly. Yishmael was banished from the home of the righteous, and Avraham and Yitzchak were tested in an unprecedented manner. This test, in a sense, was the expiation of any doubt in their minds that they could have possibly had regarding HaShem’s Oneness and His dominion over the entire world.
The Shabbos connection
In the prayer of kegavna that is recited by Nusach Sefard on Friday night, we recite the words kad ayil Shabbsa ihi isyachadas viisparashas misitra achara vichol dinin misabrin minah, when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side, [any trace of evil] all harsh judgments are removed from her. Thus, the purpose of creation is that the Jewish People divest itself of all evil and harsh judgments. It is incumbent upon us to recognize that every moment of our lives is a test to choose between good and evil, and when we are victorious, we merit the holiness and exaltedness of Shabbos. HaShem should allow us to be victorious in this world and to merit a portion in the World to Come, when it will be a day that will be completely a Shabbos and a rest day for eternal life.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Shabbos suspends all evil forces
Shevisin ushivikin misaavin dirichikin chavilin dimikin vichol zinei chavushin, suspended and relinquished be the distant abominations the afflicting destroyers of all forms of prisoners. Here again we see the theme of Shabbos being a time when all the forces of evil are suspended and relinquished. It appears as if the entire world is imprisoned until the Holy Shabbos arrives and release the world from bondage. When Shabbos arrives the Jewish People are then bathed in the light that existed by the creation of the world.
Shabbos in Tefillah
Shabbos in this world emanates from Shabbos in the World to Come
Hamanchil menuchah liamo Yisroel bikdushaso biyom Shabbos kodesh, Who gives a heritage of contentment to His People, Israel, in His holiness on the holy Shabbos day. Why do we say that HaShem gives contentment as a heritage? Contentment is not tangible, so how can one inherit it? The Tiferes Shlomo (Bereishis) writes that the meaning of this passage is that HaShem gives a heritage of contentment in this world from what will be in the future, in the World to Come. Thus, the words biyom Shabbos kodesh that we recite does not necessarily refer to Shabbos in this world. Rather, it refers to the light and holiness of Shabbos in the World to Come.
Shabbos Story
Rav Aharon Kotler’s Father The Fur Merchant
HaGaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.
Every day after Shacharis, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of Rav Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.
Rav Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh HaShanah until Rosh HaShanah. If it was decreed that I will sell the merchandise, I’ll find a buyer!”
Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesiras nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)
[Reprinted with permission from Revach.net]
True humility
Rabbi Mordechai Kamenetzky writes: Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man's hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.
Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief,” the man shouted while pushing the Rav, “give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”
The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.
That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Frankfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!
As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi's attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.
In all sincerity Reb Abish began to softly plead with him. “I beg of you! Please do not hit me. I truly did not steal your cane.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 16
Observing Shabbos in its entirety
In this chapter we learn how HaShem instructed Shmuel to appoint Dovid as a king over the Jewish People. Upon being anointed as king, a spirit of HaShem rested upon Dovid Subsequently, the spirit of HaShem departed from Shaul, and he was tormented by a spirit of melancholy. Shaul then had Dovid brought before him and when Dovid would play his harp, Shaul was relieved and he felt well, and the spirit of melancholy would depart from him. This incident in Scripture is parallel to Shabbos. The entire week we are engaged in the struggle with the forces of evil, and when Shabbos arrives, all melancholy and sadness departs. We should use the holiness of Shabbos to lift our spirits even during the week, as one can only serve HaShem with joy.
Shabbos in Agadah
Teshuvah fills the gap of Shabbos
The Medrash (Koheles Rabbah 1:3) states that Shlomo HaMelech writes the word hevel, vanity, seven times, and each word hevel corresponds to a day of creation. This is because for every day Shlomo saw that there was a lack. Regarding Shabbos it is said (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. This verse reflects the idea that even Shabbos has a lack, as because of its great holiness and the stringencies inherent in Shabbos, one who transgresses the Shabbos is punished. The Bais HaLevi (Bereishis) writes that this is only said if there was no concept of repentance. The Medrash (Bereishis Rabbah 22:13), however, states that Kayin demonstrated to his father, Adam, that repentance is effective, and Adam then declared (Tehillim 92:1) mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Thus, Shabbos is not lacking and it is complete good. It is for this reason that the Gemara (Shabbos 118b) states that one who observes Shabbos properly will gain atonement for his sins, even if he had worshipped idols like the Generation of Enosh. One who observes Shabbos merits having his repentance accepted and he thus gains atonement for his sins.
Shabbos in Halacha
If the fire is extinguished
If one left fully cooked food on a blech and the fire underneath the food went out accidentally, one can transfer the food to another blech, as long as the food still warm. Even if the flame went out before Shabbos and one did not notice until Shabbos began, he can transfer the fully cooked food while it is still warm.
Shabbos Challenge Question
Last week we posed the question: what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? The Sfas Emes (Lech Lecho 5635) writes that every Jew has a desire to come close to HaShem, and even one who does not have the proper desire has the desire to arrive at the true desire. In a similar vein, HaShem desires the Jewish People. Even if the Jewish People are not worthy, HaShem still desires to favor us. This, writes the Sfas Emes, is the meaning of raava diraavin, “the will of wills.” This means that at mincha on Shabbos, HaShem accepts the desire of even a simple Jew who desires to attain the desire to be close to HaShem.
This week’s question is, why we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul. 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 Vayera 5769
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2003 ט"ז מרחשון תשס"ג
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.
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.
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
Monday, November 10, 2008
Doreish Tov on Medrash Rabbah Parashas Vayera 5769
Doreish Tov on Medrash Rabbah
Parashas Vayera 5769
48:1
The Medrash
The Medrash states that it is said (Bereishis 18:1) vayera eilav HaShem bielonei mamre vihu yosehiv Pesach haohel (kichom hayom) HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. It is said (Tehillim 18:36) vatiten li magen yishecho vimincho sisadeini vianvascha tarbeini, You have given me the shield of Your salvation; Your right hand has supported me, and You have treated me with great humility. The words vatiten li magen yishecho refers to Avraham. The words vimincho sisadeini refers to Avraham being saved from the fiery furnace, the famine and the battle with the kings. The words vianvascho tarbeini teaches us that HaShem, so to speak, bestowed Avraham with humility. Avraham was sitting and HaShem, so to speak, was standing. This is what is meant when it is said vayera eilav HaShem.
Question on the Medrash
Why did HaShem allow Avraham to sit while the Divine Presence, so to speak, was standing? Furthermore, why did HaShem demonstrate His humility, so to speak, specifically after Avraham had circumcised himself?
The deeper intention of the Medrash
The Medrash understands that when Avraham circumcised himself, he was undergoing a tremendous sacrifice. In addition to the physical discomfort, Avraham was also going “against the grain,” as it was not considered fashionable in those times to be circumcised. When a Jew acts in a manner that is beyond the laws of nature, HaShem responds in kind. The prophets usually portray HaShem as sitting on His Throne of Glory. When a Jew acts in a manner that goes beyond the laws of nature, however, HaShem, so to speak, descends from His Throne of Glory, and meets the person at his level. This idea is reflected in the Gemara (Megillah 31a) that states that where one finds HaShem’s Greatness, one finds His humility. When Avraham circumcised himself, HaShem viewed this as an act of greatness, and HaShem, so to speak, descended from His level of greatness and humbled Himself to stand, so to speak, before Avraham.
The lesson of the Medrash
We must learn from HaShem’s ways and stand in awe of those who perform acts of greatness. In truth, every second that one is cognizant of HaShem’s Presence in our lives is an act of greatness. Thus, it behooves us to respect every person who we observe following in the ways of HaShem.
Parashas Vayera 5769
48:1
The Medrash
The Medrash states that it is said (Bereishis 18:1) vayera eilav HaShem bielonei mamre vihu yosehiv Pesach haohel (kichom hayom) HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. It is said (Tehillim 18:36) vatiten li magen yishecho vimincho sisadeini vianvascha tarbeini, You have given me the shield of Your salvation; Your right hand has supported me, and You have treated me with great humility. The words vatiten li magen yishecho refers to Avraham. The words vimincho sisadeini refers to Avraham being saved from the fiery furnace, the famine and the battle with the kings. The words vianvascho tarbeini teaches us that HaShem, so to speak, bestowed Avraham with humility. Avraham was sitting and HaShem, so to speak, was standing. This is what is meant when it is said vayera eilav HaShem.
Question on the Medrash
Why did HaShem allow Avraham to sit while the Divine Presence, so to speak, was standing? Furthermore, why did HaShem demonstrate His humility, so to speak, specifically after Avraham had circumcised himself?
The deeper intention of the Medrash
The Medrash understands that when Avraham circumcised himself, he was undergoing a tremendous sacrifice. In addition to the physical discomfort, Avraham was also going “against the grain,” as it was not considered fashionable in those times to be circumcised. When a Jew acts in a manner that is beyond the laws of nature, HaShem responds in kind. The prophets usually portray HaShem as sitting on His Throne of Glory. When a Jew acts in a manner that goes beyond the laws of nature, however, HaShem, so to speak, descends from His Throne of Glory, and meets the person at his level. This idea is reflected in the Gemara (Megillah 31a) that states that where one finds HaShem’s Greatness, one finds His humility. When Avraham circumcised himself, HaShem viewed this as an act of greatness, and HaShem, so to speak, descended from His level of greatness and humbled Himself to stand, so to speak, before Avraham.
The lesson of the Medrash
We must learn from HaShem’s ways and stand in awe of those who perform acts of greatness. In truth, every second that one is cognizant of HaShem’s Presence in our lives is an act of greatness. Thus, it behooves us to respect every person who we observe following in the ways of HaShem.
Thursday, November 6, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 3
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
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