שבת טעם החיים פרשת בא תשס"ט
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
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
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
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
Friday, January 30, 2009
Saturday, January 24, 2009
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 22
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 22
Tefillah Thoughts
Prayer requires a focus of the heart and the mouth
It is said (Shemos 5:9) tichbad haavodah al haanashim viyaasu vah vial yishu bidivrei shaker, let the work be heavier upon the men and let them engage in it; and let them not pay attention to false words. The Baal HaTurim writes that the word yishu, pay attention, appear twice in Scripture. One instance is in the above verse and the second instance is where it is said (Shmuel II 22:42) yishu viain moshia, they cried out, but there was no savior. This teaches us, writes the Baal HaTurim, that those who do not have kavanah (focus) in their prayers, and yishu bidivrei sheker, they pay attention to false words, as they do not focus in their hearts what they are pronouncing with their mouths, regarding them it is said yishu viain moshia, they cried out, but there was no savior. However, regarding those who have kavanah when they pray as their heart is in line with what the utter from their mouth, it is said (Yeshaya 58:9) az tikra vaHaShem yaaneh tishava viyomar hineini, then you will call and HaShem will respond; you will cry out and He will say, ‘Here I am.’ It is regarding this that Dovid HaMelech stated (Tehillim 17:1) haazinah sifilosi bilo sifsei mirmah, give ear to my prayer, which is from lips without deceit. This means that when will HaShem hear my prayers? When my prayers are from lips without deceit that contradict the heart and are uttered without being in line with what is in the heart. The words of the Baal HaTurim speak for themselves, as they teaches us that one’s prayers will only be heard and accepted when he is focused on what he is uttering from his mouth.
Tefillah Teachings
Praying with the congregation means reciting Shemone Esrei with ten people
The essential requirement of Tefillah Bitzibur, praying with the congregation, is the recital of Shemone Esrei, which requires ten people praying together. This is unlike the prevalent thinking that the essential requirement of praying together with ten people is only to hear Kaddish, Kedusha and Barchu. This who think in this manner believe that it is sufficient to have ten people in the shul and this is a mistake. It is for this reason that one should exert himself to arrive in Shul in a timely fashion so that he can pray the Shemone Esrei with the congregation.
Tefillah Translated and Elucidated
Yigdal
HaShem has no comparison regarding His holiness
Lo naaroch eilav kidushaso, nor has His holiness any comparison. It is said (Vayikra 19:1-2) vayidabeir HaShem el Moshe leimor dabeir el kol adas binei Yisroel viamarta aleihem kedoshim tihyu ki kadosh ani HaShem Elokeichem, HaShem spoke to Moshe, saying: Speak to the entire assembly of the children of Israel and say to them: You shall be holy, for holy am I, HaShem, your G-d. The Medrash (Vayikra Rabbah 24:9) states: you would think that you shall be holy like Me? Therefore it is said “for holy am I, HaShem, your G-d,” and My holiness is above your holiness. The Sefarim (Meor Ainayim Kedoshim; Kedushas Levi Ibid and others) offer a homiletical interpretation to this Medrash. They write that the Medrash is saying, “kidushasi limaalah – mikedushaschem, My holiness above is dependent on your being holy.” Thus, we can suggest that we are declaring that there is no comparison to HaShem’s holiness, but in a sense, HaShem is holy because we are holy. This, the Pinei Menachem (Kedoshim) explains, means that HaShem infused holiness into creation which we can use to make ourselves holy.
Tefillah Tale
Feeling someone else’s pain
HaRav Chaim Dovid Bakan, the menahel of Mosdos Bobov in America, received a phone call one Friday morning from the previous Bovover Rebbe, zt”l. The Rebbe requested that R’ Bakan write a certain letter for him, and deliver it by that afternoon, since it would be picked up on Motzei Shabbos.
R’ Bakan arrived by the Rebbe’s house that afternoon at one-thirty to deliver the letter. The Rebbetzin told him that the Rebbe had been cloistered in his room for a long time, and had asked not to be interrupted by phone calls or visitors. When R’ Bakan told her that the Rebbe had requested that he bring a letter at one-thirty, she suggested that he knock on the door.
R’ Bakan knocked, the Rebbe opened the door, and R’ Bakan stood back alarmed. The Rebbe’s face was wet with tears, and his eyes were red and swollen from crying. R’ Bakan reminded him about the letter, and the Rebbe requested that he wait for a few minutes. After a few minutes, the Rebbe opened the door, and asked R’ Bakan to come in. The Rebbe then sat down in his chair, and began crying again bitterly. R’ Bakan felt like he was going to faint, but he dared to ask, “Rebbe, what happened?”
The Rebbe answered, “Someone came to me and told me the name of a young boy who’s sick with cancer. I am davening that he should be healed.” The weeping of the Rebbe then got stronger, “Ribbono Shel Olam, aneini, aneini! A young boy is sick!”
The Rebbetzin the entered the room, and asked the Rebbe how long he intended to fast, and R’ Bakan understood that the Rebbe was fasting for the boy’s sake. The Rebbetzin said, “It will be Shabbos soon; there’s food waiting for you on the table.”
The Rebbe responded, “To eat…. to eat….that I should eat! Their soul abhors all food! When there’s a young boy who’s sick, am I able to eat?”
“Their soul abhors all food” rang in R’ Barkan’s ears for a long time after hearing the Rebbe utter these words. Later, on Shabbos afternoon after Mincha, when R’ Bakan read perek 107 in Tehillim, and read the words, ‘Their soul abhors all food,” he realized that these words are said on the sick person himself. The Rebbe however said it on himself because he truly shared in the tzaar of Yisrael. (Shloma Shel Malchus, Aleinu Lishabeiach) Reprinted with permission from www.Revach.net
Tefillah Test
Kedoshim are the Jewish People and the angels
Last week we posed the question: in the third blessing of Shemone Esrei, Atah Kadosh, You are holy, who are the kedoshim that we refer to? The Eitz Yosef writes that the word kedoshim refers to the righteous amongst the Jewish People and to the angels on high. Rabbeinu Bachye (Devarim 34:5) writes that this refers to the souls of the righteous after they have passed on, as HaShem does not refer to anyone as being righteous while they are alive because a person can be tempted by his Evil Inclination to sin while he is alive.
This week’s question is, why in the blessing of Shemone Esrei of viliYerushalyim ircha do we recite the words visishkon bisocha kaasher dibarta, and may You rest within it as you have spoken? Why is it necessary to say that HaShem spoke that He will rest His Presence in Yerushalayim? 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 22
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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, January 22, 2009
Shabbos: Ta’am HaChaim Parashas Vaera 5769
שבת טעם החיים פרשת וארא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vaera 5769
Completely separate from the nations of the world
Introduction
In this week’s parasha the Torah records how after Pharaoh hardened his heart and refused to allow the Jewish People to leave Egypt, HaShem sent Moshe and Aharon to be the instruments that would afflict Pharaoh and the Egyptians with the ten plagues. It is noteworthy that each of the plagues had a specific lesson to teach the Egyptians and simultaneously, the Jewish People were able to glean insight into their own misdeeds. An example of this is that the Medrash (Shemos Rabbah 1:8) states that at the onset of the Egyptian exile, the Jewish People nullified the mitzvah of Bris Milah, circumcision. Thus, to demonstrate to the Jewish People that they had sinned in this area, HaShem sent the plague of dam, blood, upon the Egyptians, and this served as a reminder to the Jewish People that they were required to circumcise themselves and their children, which requires a spilling of blood. It is noteworthy that the word dam in mispar katan, digit sum, equals 8, alluding to the eighth day of a child’s life when he is circumcised. In a similar vein all the plagues had a certain effect on the Jewish People.
The plague of Arov is akin to the onset of Shabbos during the week
The fourth plague is referred to in the Torah as arov, which means a mixture of wild animals descend upon Egypt. What was the lesson inherent in this plague for the Jewish People? It would appear that the idea of Arov being the fourth plague is parallel to the idea expressed in the Gemara (see Shabbos 19a) that Wednesday, Thursday and Friday are referred to as the three days “prior to Shabbos,” whereas Sunday, Monday and Tuesday are referred to as the three days that “follow Shabbos.” Thus, the plague of Arov symbolized that the Jewish people were now being distinguished from the Egyptians. Indeed, there are some commentators (Ibn Ezra to Shemos 7:24; see Avi Ezer Ibid who refutes this commentary being attributed to Ibn Ezra; see also Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid) who posit that the first three plagues affected Egyptians and Jews alike. Thus, the plague of Arov was the harbinger for the Jewish People that they would now recognize their distinction from the Egyptians. It is for this reason that the Torah states (Ibid 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. In addition to the lesson contained within this plague for the Egyptians, there was an evident lesson for the Jewish People also, and that was that the Jewish People are different than the nations of the world.
The fifth plague teaches us that as we come closer to Shabbos we become more alive
It is interesting to note that the fifth plague was dever, an epidemic in the livestock of the Egyptians. Here too it is said (Ibid 9:4) vihiflah HaShem bein miknei Yisroel uvein miknei Mitzrayim vilo yamus mikol livnei Yisroel davar, HaShem shall distinguish between the livestock of Israel and the livestock of Egypt, and not a thing that belongs to the Children of Israel will die. This idea is parallel to the idea that as we come closer to Shabbos, we leave behind the “dead” of the gentiles and we arrive closer to the Source of Life, which are HaShem and His Holy Shabbos. It is noteworthy that the words (Ibid verse 3) hinei yad HaShem hoyah bamiknicho asher basadeh, behold, the hand of HaShem is on your livestock that are in the field, (1157, when adding the words themselves) equal in gematria the words yom chamishi liShabbos, the fifth day towards Shabbos (1156).
The sixth plague alludes to an aura of spirituality
The sixth plagues was shechin, boils, and regarding this plague it is said (Ibid verse 11) vilo yachlu hachartumim laamod lifnei Moshe mipnei hashechin ki hayah hashechin bachartumim uvichol Mitzrayim, the necromancers could not stand before Moshe because of the boils, because the boils were on the necromancers and on all of Egypt. This verse alludes to the idea that with the onset of Shabbos, the gentiles cannot approach the Jewish People, as HaShem envelopes us in a cloud of holiness.
The seventh plague alludes to the synthesis of physicality and spirituality
The seventh plague was barad, hail, which was a combination of water and fire. The fire and hail went from heaven towards earth. Similarly, the Holy Day of Shabbos reflects the idea that we are engaged in physical acts of eating, drinking and sleeping. Yet, all of our actions on Shabbos are infused with an overwhelming spiritual force that dominates the physical aspect of our actions.
The Shabbos connection
We have seen how in a deeper sense the plagues certainly had an effect on the Jewish People, and it was through the plagues that the Jewish People were allowed to taste salvation and victory over the Egyptians, who were the forces of evil at that time. Similarly, throughout the week we are faced with trials and tribulations, and we also witness the suffering that the nations of the world undergo. We must be cognizant of the fact that HaShem seeks to awaken us to the idea that everything that occurs in the world is ultimately for our benefit. It is with the onset of Shabbos, when all harsh judgments depart, that we recognize the greatness of HaShem and the beauty of the gift of Shabbos that He bestows upon His beloved nation every week. Hashem should allow us to merit an end to the suffering of the Jewish People and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Lechem Mishneh specifically on Friday night
Bimishneh lechem vikiddush rabbah, with double loaves and the Great Kiddush. Two of the most prominent acts that we perform on Shabbos are reciting Kiddush over wine and reciting the blessing of hamotzi over two loaves of bread. While we understand that reciting Kiddush is a fulfillment of the Biblical commandment of zachor es yom haShabbos, to remember the Shabbos day, the blessing of hamotzi over two loaves of bread is of a different nature. The reason why we recite hamotzi over two loaves of bread is to commemorate the double portion of manna which fell for the Jewish people in the Wilderness. One must wonder, then, why we commemorate this fact on Shabbos and not on Erev Shabbos, when the manna actually fell. The answer to this question can be found in the words of the Sfas Emes (Bereishis 5657) who writes that that everything that HaShem created in this world has its counterpart in the World to Come. Thus, when this world is connected to its roots, then blessing is drawn into this world. This, writes the Sfas Emes, is the blessing of Shabbos, because on Shabbos everything is elevated to their roots. It is for this reason that we eat lechem mishneh, two loaves of bread, as this alludes to the idea that the two worlds are connected and Shabbos is the vessel that contains the blessing. Based on the words of the Sfas Emes we can suggest that while two portions of manna fell on Friday, it was not until Shabbos that the weekday was connected to Shabbos, so we commemorate this idea by eating two loaves specifically on Shabbos.
Shabbos in Tefillah
Through the Patriarchs we glean an understanding of HaShem’s greatness
Es sheim hamelech hagadol hagibor vihanora kadosh hu, the Name of G-d, the great, mighty and awesome King; holy is He. Why is it that after we declare that HaShem is great, mighty and awesome, we then state that HaShem is holy? Perhaps we can suggest the following idea. Ultimately it is impossible to comprehend who HaShem is, despite all of the appellations that we prescribe to Him. The Gemara and Medrash therefore offered us a manner in which to understand who HaShem is, and that is by giving us a glimpse into the character of the righteous. Regarding Yaakov the Gemara (Megillah 18a) states that HaShem called Yaakov Keil, G-d. We also find that when Yaakov experience his dream upon his journey to return to Eretz Yisroel, the Medrash (Bereishis Rabbah 68:12) states that the angels ascended on high and saw the image of Yaakov engraved on the Heavenly Throne and they descended to earth and found Yaakov sleeping. Thus, we see that Yaakov was deemed to be godly, and this is what puzzled the angels when they saw this godly being sleeping. Regarding Yaakov it is said (Bereishis 28:17) nora, awesome, and Yaakov is also reflected in the third blessing of Shemone Esrei, which describes how the holy ones praise HaShem. Thus, in this passage here we declare that Yaakov is nora, awesome, and kadosh, he is holy. By describing Yaakov in this manner we attempt to glean an understanding of HaShem’s awesomeness and holiness. This idea is in line with the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). This means that through the Patriarchs we get a glimpse of who HaShem is.
Shabbos Story
The smell of Gan Eden
Rabbi Mordechai Kamenetzky writes: Rabbi Chaim of Sanz was once walking in a small shtetl with his shammas (sexton). Suddenly he stopped in front of the home of a simple Jew. “There is a certain spirituality that I sense here. I'd like to stop by this man's home.”
His shammas knocked on the door, and as it opened the holy Rebbe exclaimed, “There is a smell in this home that must be from the Garden of Eden. It is sweet and pure. Pray tell me, where does it come from?”
The simple Jew did not know what to answer, but allowed the Rebbe to roam freely through his humble abode and open any door he chose. Suddenly the Rebbe pointed to a closet. “What is in that closet? The holiness comes from within.” The man was reluctant to open the door, but the Rebbe urged him. The man opened the door and in the closet hung the vestments of a priest! The Rebbe turned to the man once again and asked. “Please tell me. What is a holy Jew doing with those clothing?”
The poor Jew told his tale: “Years ago, I was asked to help raise money for a family thrown into jail by a poritz (landowner) to whom they owed rent. My Rebbe asked me to raise the funds, and I immediately agreed. After all, I thought, with the Rebbe's wishes it would be an easy task. Everyone would give to save a Jewish family! I was wrong. Everyone in town had an excuse not to give. There was a deadline approaching, and I had no choice but to approach the wealthiest Jew in town who was known for his malevolence toward Chassidim. "The man told me he would give me the entire sum that day on one condition. I must parade through the town, dressed as a priest singing psalms in Hebrew and asking for tzedakah (charity) in Yiddish. At the end of the day, he would pay the ransom.
“I did what I had to do, while a group of his friends followed me around, laughing and mocking me wherever I walked. I got the money and I never returned the vestments he gave me.”
The Rebbe turned and said, “Yes. These clothing are truly holy. They are the source of the spirituality I sense.” Legend has it that the Rebbe told the man to be buried in those clothes.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and Avishai went to Shaul’s camp and found Shaul and his men asleep. Avishai wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took the spear and the flask of water that was next to Shaul’s head. Dovid then woke up Avner and Shaul, and Shaul again declared that he would not harm Dovid anymore. It is fascinating that despite the fact that Shaul was seeking to murder Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by HaShem. This sign of respect should be not lost on us. Shabbos is the day that HaShem anointed for His beloved nation, so how could one even contemplate any form of desecration on this Holy Day? Hashem should allow us to observe the Holy Shabbos properly and we should witness the arrival of His anointed one, Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
No time for Eliyahu on Erev Shabbos
The Gemara (Eiruvin 43a) states that Eliyahu will not arrive on Erev Shabbos or Erev Yom Tov because the Jewish People will be preoccupied with their preparations for Shabbos or Yom Tov. The Pinei Menachem wonders what the Gemara means by this, as it is possible for one to have a meager meal and still greet Eliyahu and subsequently Moshiach. Furthermore, even if the Jewish People would have to fast because of the redemption, once Moshiach arrives it will be a day that is completely Shabbos. The Pinei Menachem answers that that the Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, HaShem seeks to bestow merit to his creations so that no one should be lost. This then is the meaning of the Gemara that it will be too difficult for the Jewish People if Eliyahu arrives on Erev Shabbos or Erev Yom Tov. The Gemara (Kesubos 2a) states that a person does not trouble himself to prepare a feast and allow it to go to waste. Similarly, HaShem created man and prepared, so to speak, a feast for man. Thus, man is required to prepare himself to eat at this feast, and it is for this reason that we have Erev Shabbos, so one can prepare himself properly for Shabbos.
Shabbos in Halacha
Limitation of Hatmanah, Insulating
The prohibition to insulate food applies only to wrapping or enclosing a container entirely, i.e. on top and on all sides. If a substantial portion of the container is left exposed it is not deemed to be insulated. We will elaborate later on this rule.
Shabbos Challenge Question
Last week we posed the question: why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? The Dubno Maggid explains that that the two commandments have equal importance because each commandment applies to different people. The commandment to remember Shabbos refers to the requirement that one honor the Shabbos with food and drink and fine clothing. The commandment to safeguard Shabbos was said regarding the prohibition not to work or discuss business matters. A poor person can easily safeguard the day as he has no financial interests. To remember the day, however, may prove difficult as he must be frugal with his resources. A wealthy person, however, has it easy regarding the commandment of remembering Shabbos, as he can readily provide his family with delicacies and fine clothing in honor of Shabbos. Regarding they commandment of safeguarding Shabbos, however, the wealthy man will find it difficult to observe, as he is always focused on his financial interests. Hashem therefore uttered the mitzvah of zachor and shamor simultaneously to demonstrate that the requirements of the day apply equally to the poor man and to the wealthy man.
This week’s question is, why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? 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 Vaera 5769
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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.
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 Vaera 5769
Completely separate from the nations of the world
Introduction
In this week’s parasha the Torah records how after Pharaoh hardened his heart and refused to allow the Jewish People to leave Egypt, HaShem sent Moshe and Aharon to be the instruments that would afflict Pharaoh and the Egyptians with the ten plagues. It is noteworthy that each of the plagues had a specific lesson to teach the Egyptians and simultaneously, the Jewish People were able to glean insight into their own misdeeds. An example of this is that the Medrash (Shemos Rabbah 1:8) states that at the onset of the Egyptian exile, the Jewish People nullified the mitzvah of Bris Milah, circumcision. Thus, to demonstrate to the Jewish People that they had sinned in this area, HaShem sent the plague of dam, blood, upon the Egyptians, and this served as a reminder to the Jewish People that they were required to circumcise themselves and their children, which requires a spilling of blood. It is noteworthy that the word dam in mispar katan, digit sum, equals 8, alluding to the eighth day of a child’s life when he is circumcised. In a similar vein all the plagues had a certain effect on the Jewish People.
The plague of Arov is akin to the onset of Shabbos during the week
The fourth plague is referred to in the Torah as arov, which means a mixture of wild animals descend upon Egypt. What was the lesson inherent in this plague for the Jewish People? It would appear that the idea of Arov being the fourth plague is parallel to the idea expressed in the Gemara (see Shabbos 19a) that Wednesday, Thursday and Friday are referred to as the three days “prior to Shabbos,” whereas Sunday, Monday and Tuesday are referred to as the three days that “follow Shabbos.” Thus, the plague of Arov symbolized that the Jewish people were now being distinguished from the Egyptians. Indeed, there are some commentators (Ibn Ezra to Shemos 7:24; see Avi Ezer Ibid who refutes this commentary being attributed to Ibn Ezra; see also Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid) who posit that the first three plagues affected Egyptians and Jews alike. Thus, the plague of Arov was the harbinger for the Jewish People that they would now recognize their distinction from the Egyptians. It is for this reason that the Torah states (Ibid 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. In addition to the lesson contained within this plague for the Egyptians, there was an evident lesson for the Jewish People also, and that was that the Jewish People are different than the nations of the world.
The fifth plague teaches us that as we come closer to Shabbos we become more alive
It is interesting to note that the fifth plague was dever, an epidemic in the livestock of the Egyptians. Here too it is said (Ibid 9:4) vihiflah HaShem bein miknei Yisroel uvein miknei Mitzrayim vilo yamus mikol livnei Yisroel davar, HaShem shall distinguish between the livestock of Israel and the livestock of Egypt, and not a thing that belongs to the Children of Israel will die. This idea is parallel to the idea that as we come closer to Shabbos, we leave behind the “dead” of the gentiles and we arrive closer to the Source of Life, which are HaShem and His Holy Shabbos. It is noteworthy that the words (Ibid verse 3) hinei yad HaShem hoyah bamiknicho asher basadeh, behold, the hand of HaShem is on your livestock that are in the field, (1157, when adding the words themselves) equal in gematria the words yom chamishi liShabbos, the fifth day towards Shabbos (1156).
The sixth plague alludes to an aura of spirituality
The sixth plagues was shechin, boils, and regarding this plague it is said (Ibid verse 11) vilo yachlu hachartumim laamod lifnei Moshe mipnei hashechin ki hayah hashechin bachartumim uvichol Mitzrayim, the necromancers could not stand before Moshe because of the boils, because the boils were on the necromancers and on all of Egypt. This verse alludes to the idea that with the onset of Shabbos, the gentiles cannot approach the Jewish People, as HaShem envelopes us in a cloud of holiness.
The seventh plague alludes to the synthesis of physicality and spirituality
The seventh plague was barad, hail, which was a combination of water and fire. The fire and hail went from heaven towards earth. Similarly, the Holy Day of Shabbos reflects the idea that we are engaged in physical acts of eating, drinking and sleeping. Yet, all of our actions on Shabbos are infused with an overwhelming spiritual force that dominates the physical aspect of our actions.
The Shabbos connection
We have seen how in a deeper sense the plagues certainly had an effect on the Jewish People, and it was through the plagues that the Jewish People were allowed to taste salvation and victory over the Egyptians, who were the forces of evil at that time. Similarly, throughout the week we are faced with trials and tribulations, and we also witness the suffering that the nations of the world undergo. We must be cognizant of the fact that HaShem seeks to awaken us to the idea that everything that occurs in the world is ultimately for our benefit. It is with the onset of Shabbos, when all harsh judgments depart, that we recognize the greatness of HaShem and the beauty of the gift of Shabbos that He bestows upon His beloved nation every week. Hashem should allow us to merit an end to the suffering of the Jewish People and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Lechem Mishneh specifically on Friday night
Bimishneh lechem vikiddush rabbah, with double loaves and the Great Kiddush. Two of the most prominent acts that we perform on Shabbos are reciting Kiddush over wine and reciting the blessing of hamotzi over two loaves of bread. While we understand that reciting Kiddush is a fulfillment of the Biblical commandment of zachor es yom haShabbos, to remember the Shabbos day, the blessing of hamotzi over two loaves of bread is of a different nature. The reason why we recite hamotzi over two loaves of bread is to commemorate the double portion of manna which fell for the Jewish people in the Wilderness. One must wonder, then, why we commemorate this fact on Shabbos and not on Erev Shabbos, when the manna actually fell. The answer to this question can be found in the words of the Sfas Emes (Bereishis 5657) who writes that that everything that HaShem created in this world has its counterpart in the World to Come. Thus, when this world is connected to its roots, then blessing is drawn into this world. This, writes the Sfas Emes, is the blessing of Shabbos, because on Shabbos everything is elevated to their roots. It is for this reason that we eat lechem mishneh, two loaves of bread, as this alludes to the idea that the two worlds are connected and Shabbos is the vessel that contains the blessing. Based on the words of the Sfas Emes we can suggest that while two portions of manna fell on Friday, it was not until Shabbos that the weekday was connected to Shabbos, so we commemorate this idea by eating two loaves specifically on Shabbos.
Shabbos in Tefillah
Through the Patriarchs we glean an understanding of HaShem’s greatness
Es sheim hamelech hagadol hagibor vihanora kadosh hu, the Name of G-d, the great, mighty and awesome King; holy is He. Why is it that after we declare that HaShem is great, mighty and awesome, we then state that HaShem is holy? Perhaps we can suggest the following idea. Ultimately it is impossible to comprehend who HaShem is, despite all of the appellations that we prescribe to Him. The Gemara and Medrash therefore offered us a manner in which to understand who HaShem is, and that is by giving us a glimpse into the character of the righteous. Regarding Yaakov the Gemara (Megillah 18a) states that HaShem called Yaakov Keil, G-d. We also find that when Yaakov experience his dream upon his journey to return to Eretz Yisroel, the Medrash (Bereishis Rabbah 68:12) states that the angels ascended on high and saw the image of Yaakov engraved on the Heavenly Throne and they descended to earth and found Yaakov sleeping. Thus, we see that Yaakov was deemed to be godly, and this is what puzzled the angels when they saw this godly being sleeping. Regarding Yaakov it is said (Bereishis 28:17) nora, awesome, and Yaakov is also reflected in the third blessing of Shemone Esrei, which describes how the holy ones praise HaShem. Thus, in this passage here we declare that Yaakov is nora, awesome, and kadosh, he is holy. By describing Yaakov in this manner we attempt to glean an understanding of HaShem’s awesomeness and holiness. This idea is in line with the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). This means that through the Patriarchs we get a glimpse of who HaShem is.
Shabbos Story
The smell of Gan Eden
Rabbi Mordechai Kamenetzky writes: Rabbi Chaim of Sanz was once walking in a small shtetl with his shammas (sexton). Suddenly he stopped in front of the home of a simple Jew. “There is a certain spirituality that I sense here. I'd like to stop by this man's home.”
His shammas knocked on the door, and as it opened the holy Rebbe exclaimed, “There is a smell in this home that must be from the Garden of Eden. It is sweet and pure. Pray tell me, where does it come from?”
The simple Jew did not know what to answer, but allowed the Rebbe to roam freely through his humble abode and open any door he chose. Suddenly the Rebbe pointed to a closet. “What is in that closet? The holiness comes from within.” The man was reluctant to open the door, but the Rebbe urged him. The man opened the door and in the closet hung the vestments of a priest! The Rebbe turned to the man once again and asked. “Please tell me. What is a holy Jew doing with those clothing?”
The poor Jew told his tale: “Years ago, I was asked to help raise money for a family thrown into jail by a poritz (landowner) to whom they owed rent. My Rebbe asked me to raise the funds, and I immediately agreed. After all, I thought, with the Rebbe's wishes it would be an easy task. Everyone would give to save a Jewish family! I was wrong. Everyone in town had an excuse not to give. There was a deadline approaching, and I had no choice but to approach the wealthiest Jew in town who was known for his malevolence toward Chassidim. "The man told me he would give me the entire sum that day on one condition. I must parade through the town, dressed as a priest singing psalms in Hebrew and asking for tzedakah (charity) in Yiddish. At the end of the day, he would pay the ransom.
“I did what I had to do, while a group of his friends followed me around, laughing and mocking me wherever I walked. I got the money and I never returned the vestments he gave me.”
The Rebbe turned and said, “Yes. These clothing are truly holy. They are the source of the spirituality I sense.” Legend has it that the Rebbe told the man to be buried in those clothes.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and Avishai went to Shaul’s camp and found Shaul and his men asleep. Avishai wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took the spear and the flask of water that was next to Shaul’s head. Dovid then woke up Avner and Shaul, and Shaul again declared that he would not harm Dovid anymore. It is fascinating that despite the fact that Shaul was seeking to murder Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by HaShem. This sign of respect should be not lost on us. Shabbos is the day that HaShem anointed for His beloved nation, so how could one even contemplate any form of desecration on this Holy Day? Hashem should allow us to observe the Holy Shabbos properly and we should witness the arrival of His anointed one, Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
No time for Eliyahu on Erev Shabbos
The Gemara (Eiruvin 43a) states that Eliyahu will not arrive on Erev Shabbos or Erev Yom Tov because the Jewish People will be preoccupied with their preparations for Shabbos or Yom Tov. The Pinei Menachem wonders what the Gemara means by this, as it is possible for one to have a meager meal and still greet Eliyahu and subsequently Moshiach. Furthermore, even if the Jewish People would have to fast because of the redemption, once Moshiach arrives it will be a day that is completely Shabbos. The Pinei Menachem answers that that the Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, HaShem seeks to bestow merit to his creations so that no one should be lost. This then is the meaning of the Gemara that it will be too difficult for the Jewish People if Eliyahu arrives on Erev Shabbos or Erev Yom Tov. The Gemara (Kesubos 2a) states that a person does not trouble himself to prepare a feast and allow it to go to waste. Similarly, HaShem created man and prepared, so to speak, a feast for man. Thus, man is required to prepare himself to eat at this feast, and it is for this reason that we have Erev Shabbos, so one can prepare himself properly for Shabbos.
Shabbos in Halacha
Limitation of Hatmanah, Insulating
The prohibition to insulate food applies only to wrapping or enclosing a container entirely, i.e. on top and on all sides. If a substantial portion of the container is left exposed it is not deemed to be insulated. We will elaborate later on this rule.
Shabbos Challenge Question
Last week we posed the question: why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? The Dubno Maggid explains that that the two commandments have equal importance because each commandment applies to different people. The commandment to remember Shabbos refers to the requirement that one honor the Shabbos with food and drink and fine clothing. The commandment to safeguard Shabbos was said regarding the prohibition not to work or discuss business matters. A poor person can easily safeguard the day as he has no financial interests. To remember the day, however, may prove difficult as he must be frugal with his resources. A wealthy person, however, has it easy regarding the commandment of remembering Shabbos, as he can readily provide his family with delicacies and fine clothing in honor of Shabbos. Regarding they commandment of safeguarding Shabbos, however, the wealthy man will find it difficult to observe, as he is always focused on his financial interests. Hashem therefore uttered the mitzvah of zachor and shamor simultaneously to demonstrate that the requirements of the day apply equally to the poor man and to the wealthy man.
This week’s question is, why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? 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 Vaera 5769
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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.
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, January 19, 2009
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 13
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
It is said (Shemos 1:1) eis Yaakov ish uveiso bau, with Yaakov, each man and his household came. The first letters of the words eis Yaakov ish equal in gematria 12 and this alludes to the idea that the twelve tribes descended with Yaakov to Egypt.
It is said (Shemos 1:11) es Pisom vies Raamses, Pisom and Raamses. The word Pisom can be read as pey tam, alluding to the idea that when Moshe was eighty years old, the exile ceased (tam means to end). Furthermore, the word Raamses equals in gematria 430, alluding to the idea that from the Bris bein HaBesarim until the Jewish People left Egypt was 430 years.
It is said (Shemos 1:13) vayaavidu Mitzrayim es Binei Yisroel bifarech, Egypt enslaved the Children of Israel with crushing hardness. The word bifarech in at bash is shin vav gimmel lamed, which equals in gematria 339. 339 in mispar katan equals 15 and this alludes to the numerous references of 15 in the Hagadah Shel Pesach (15 steps from Kadesh until Nirtzah; 15 steps in Dayeinu) and to the month of Nissan, which is referred to as Aviv, which equals in gematria 15.
It is said (Shemos 1:17) vilo asu kaasher diber aleihen melech Mitzrayim, and they did not do as the king of Egypt spoke to them. The Gemara (Sota 11b) states that Pharaoh attempted to seduce the midwives to engage in immorality, and they desisted. The words diber aleihen equal in gematria the word laavor (302), to transgress (see Baal HaTurim in a similar vein.)
It is said (Shemos 1:19) ki chayos heinah, for they are experts. Rashi writes in one explanation that this means that the Jewish People are akin to wild animals that do not require midwives. An example of this is that it is said regarding Yehudah (Bereishis 49:9) gur aryeh Yehudah, a lion cub is Yehudah. The word chayos equals in gematria the words gur aryeh. Additionally, the words ki chayos heinah equal in gematria the word kihameyaldos, like the midwives (meaning that the Jewish women are like the wild animals that do not require midwives to deliver their babies, so in a sense the birthing mothers are midwives themselves.)
It is said (Shemos 2:4) lideiah mah yeiaseh lo, to know what would be done with him. The words mah yeiaseh contains the letters Moshe and the remaining letters equal in gematria the word milah (85), alluding to the fact that Moshe was born circumcised.
It is said (Shemos 2:9) heilichi es hayeled hazeh, take this boy. The word heilichi equals in gematria the word milah (85), alluding to the idea that Rashi writes that the daughter of Pharaoh unknowingly prophesized that the child belonged to Yocheved. This gematria alludes to this, as if the daughter of Pharaoh was saying to Yocheved that the child is clearly a Jewish child because he is circumcised.
It is said (Shemos 2:12) vayar ki ain ish, and (he - Moshe) saw that there was no man. Rashi writes that Moshe saw that this Egyptian would not have any descendants who would convert to Judaism. The words ain ish equal in gematria ain ger yotzeir, no convert will come out.
It is said (Shemos 3:5) al tikrav halom, do not come closer to here. The Medrash (Shemos Rabbah 2:6 – see Ibid that the word halom actually alludes to kingship) states that Moshe was seeking to be a Kohen and HaShem refused his request. The word halom equals in gematria the word Kohen.
It is said (Shemos 3:12) taavdun es HaElokim al hahar hazeh, you will serve G-d on this mountain. It is noteworthy that the word hahar equals in gematria 210. The Jewish People were enslaved in Egypt for 210 years, so they exchanged slavery to Pharaoh and Egypt for subjugation to HaShem by receiving the Torah at Har Sinai.
The neelam (literally hidden letters – an example is the word aleph, the hidden letters are the lamed and pay) of the name Aharon are lamed pay aleph yud shin vav nun, and those letters (477) equal in gematria the words kohen vioheiv shalom (476), Kohen and lover of peace, a reference to Aharon HaKohen.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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 13
It is said (Shemos 1:1) eis Yaakov ish uveiso bau, with Yaakov, each man and his household came. The first letters of the words eis Yaakov ish equal in gematria 12 and this alludes to the idea that the twelve tribes descended with Yaakov to Egypt.
It is said (Shemos 1:11) es Pisom vies Raamses, Pisom and Raamses. The word Pisom can be read as pey tam, alluding to the idea that when Moshe was eighty years old, the exile ceased (tam means to end). Furthermore, the word Raamses equals in gematria 430, alluding to the idea that from the Bris bein HaBesarim until the Jewish People left Egypt was 430 years.
It is said (Shemos 1:13) vayaavidu Mitzrayim es Binei Yisroel bifarech, Egypt enslaved the Children of Israel with crushing hardness. The word bifarech in at bash is shin vav gimmel lamed, which equals in gematria 339. 339 in mispar katan equals 15 and this alludes to the numerous references of 15 in the Hagadah Shel Pesach (15 steps from Kadesh until Nirtzah; 15 steps in Dayeinu) and to the month of Nissan, which is referred to as Aviv, which equals in gematria 15.
It is said (Shemos 1:17) vilo asu kaasher diber aleihen melech Mitzrayim, and they did not do as the king of Egypt spoke to them. The Gemara (Sota 11b) states that Pharaoh attempted to seduce the midwives to engage in immorality, and they desisted. The words diber aleihen equal in gematria the word laavor (302), to transgress (see Baal HaTurim in a similar vein.)
It is said (Shemos 1:19) ki chayos heinah, for they are experts. Rashi writes in one explanation that this means that the Jewish People are akin to wild animals that do not require midwives. An example of this is that it is said regarding Yehudah (Bereishis 49:9) gur aryeh Yehudah, a lion cub is Yehudah. The word chayos equals in gematria the words gur aryeh. Additionally, the words ki chayos heinah equal in gematria the word kihameyaldos, like the midwives (meaning that the Jewish women are like the wild animals that do not require midwives to deliver their babies, so in a sense the birthing mothers are midwives themselves.)
It is said (Shemos 2:4) lideiah mah yeiaseh lo, to know what would be done with him. The words mah yeiaseh contains the letters Moshe and the remaining letters equal in gematria the word milah (85), alluding to the fact that Moshe was born circumcised.
It is said (Shemos 2:9) heilichi es hayeled hazeh, take this boy. The word heilichi equals in gematria the word milah (85), alluding to the idea that Rashi writes that the daughter of Pharaoh unknowingly prophesized that the child belonged to Yocheved. This gematria alludes to this, as if the daughter of Pharaoh was saying to Yocheved that the child is clearly a Jewish child because he is circumcised.
It is said (Shemos 2:12) vayar ki ain ish, and (he - Moshe) saw that there was no man. Rashi writes that Moshe saw that this Egyptian would not have any descendants who would convert to Judaism. The words ain ish equal in gematria ain ger yotzeir, no convert will come out.
It is said (Shemos 3:5) al tikrav halom, do not come closer to here. The Medrash (Shemos Rabbah 2:6 – see Ibid that the word halom actually alludes to kingship) states that Moshe was seeking to be a Kohen and HaShem refused his request. The word halom equals in gematria the word Kohen.
It is said (Shemos 3:12) taavdun es HaElokim al hahar hazeh, you will serve G-d on this mountain. It is noteworthy that the word hahar equals in gematria 210. The Jewish People were enslaved in Egypt for 210 years, so they exchanged slavery to Pharaoh and Egypt for subjugation to HaShem by receiving the Torah at Har Sinai.
The neelam (literally hidden letters – an example is the word aleph, the hidden letters are the lamed and pay) of the name Aharon are lamed pay aleph yud shin vav nun, and those letters (477) equal in gematria the words kohen vioheiv shalom (476), Kohen and lover of peace, a reference to Aharon HaKohen.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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
Thursday, January 15, 2009
Shabbos: Ta’am HaChaim Parashas Shemos 5769
שבת טעם החיים פרשת שמות תשס"ט
Shabbos: Ta’am HaChaim Parashas Shemos 5769
From the crucible and Sea of suffering to the sea of Shabbos and liberation
Introduction
In this week’s parashah it is said (Shemos 2:23) vayehi vayamim harabim haheim vayamas melech Mitzrayim vayaianchu vinei Yisroel min haavodah vayizaku vataal shavasam el HaElokim min haavodah, during those many days, it happened that the king of Egypt died, and the Children of Israel groaned because of the work and they cried out. Their outcry because of the work went up to G-d. This verse needs to be understood. First it is said that the Jewish People groaned because of the work. Then it is said that their outcry because of the work went up to HaShem. The Torah could have simply said that that they groaned and cried out from the work to HaShem? Why is it necessary to state that they groaned from the work and cried out, and then to state further that their outcry because of the work went up to HaShem?
Understanding the Egyptian exile and slavery on a deeper level
We are accustomed to understanding that the Egyptian exile and slavery was the crucible that the Jewish People were required to endure so that they could be liberated in a pure state of being. The difficulty with this explanation is that it is well known from the words of the Arizal that the Jewish People had sunk to the lowest level of impurity in Egypt, and had HaShem not redeemed them at that moment, they would have been lost forever, Heaven forbid. If this was the case, how can we understand the Egyptian slavery as a purifying process? It would seem that the exile was the cause of the level of impurity that the Jewish People had reached, and it was the redemption that allowed them to become purified.
Crying for physical suffering is a catalyst for crying for spiritual lack
In order to better understand the Egyptian exile, we must examine what the purpose of the exile and the slavery was for the Jewish People. While the Jewish People certainly suffered physically, they also suffered in a spiritual sense. When one is physically abused it is very difficult to be in tune with ones spiritual needs. Thus, for a time the Jewish People suffered so much physically that their spiritual level was greatly affected. Subsequently, when the king of Egypt died, the Jewish People cried because of the work, as it is said: and the Children of Israel groaned because of the work and they cried out. This outcry, writes the Sfas Emes (Vayikra Pesach 5655) was the catalyst for the Jewish People to cry out to HaShem regarding their spiritual lack. This was what allowed the Jewish People to be worthy of redemption.
Spiritual decant is necessary to ascend spiritually
Based on this explanation we can now understand how the Egyptian exile was the crucible that the Jewish People had to endure in order to be liberated, while simultaneously they plunged to the nadir of impurity. Hashem afflicted the Jewish People on a physical level which catalyzed their spiritual descent. Yet, regarding the Jewish People, the saying is “what goes down must go up,” i.e. HaShem will ultimately save His children by bringing about a respite to the persecution and suffering. Once the king of Egypt died, the Jewish People were able to reflect on their suffering, and like every Jew must do, they realized that their psychical suffering was a punishment for their spiritual decline. They were then able to direct their cries to HaShem to save them from the spiritual descent, and ultimately HaShem redeemed them and raised them to the highest level of purity, which they attained at Har Sinai when they received the Torah.
The Shabbos connection
We must wonder at times why we have to endure the crucible of the weekday, with our struggle to earn a livelihood and the battles that we wage against the forces of evil. Shabbos is our salvation, so perhaps one would think that the entire week should be Shabbos, where one can remain in a state of holiness and purity. The truth, however, is that we know from the Zohar that Pharaoh and Egypt are metaphors for the Evil Inclination and the constrictions that one feels in his life. It is noteworthy that the word Mitzrayim is an acrostic for the words meitzar yam, the boundaries of the sea. Perhaps this can mean that it is Egypt, so to speak, that prevents us from crossing the sea into a state of liberation. It was for this reason that the Jewish People were not truly liberated until they had crossed the Red Sea and witnessed the Egyptians drowning. Shabbos, on the other hand, is referred to in the Gemara (Shabbos 118a) as a nachalah bli metzarim, literally translated as a heritage without boundaries. We can interpret this expression homiletically to mean a heritage without Mitzrayim, i.e. without the constriction and subjugation that is reflected in Egypt. Thus, in order to reach the “Sea of Shabbos,” we must first endure the crucible of Mitzrayim, by struggling with the challenges that we confront during the weekday. When we are granted respite from those struggles, we can then cry out to HaShem for the spiritual lack that we feel. With this idea in mind we can understand the Medrash (Medrash Tehillim § 114) that states that the Sea split in the merit of Yosef. What does Yosef have to do with the splitting of the Sea? Perhaps the idea is that Yosef reflects the idea of Tosefes Shabbos, extending the Shabbos into the week. When one draws the Shabbos into the week, he is allowing himself a release from the physical struggles of the week and then he merits redemption. Thus, Yosef was the catalyst of the splitting of the Sea, which was the ultimate redemption from the enslavement of Pharaoh and the Egyptians. Hashem should allow us to cherish the Holy Shabbos and to strive to bring Shabbos into our lives every day.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem allows us to eat and drink on Shabbos
Nishmas kol chai vigam naaritzach echol visimcha ki kevar ratazach, recite ‘Soul of all living’ and also ‘We proclaim Your strength.’ Eat in gladness for He has already shown you favor. One may be concerned as to how he can indulge in eating and drinking on Shabbos when Shabbos is a day of the soul and not a day of the physical. It is for this reason that we declare in this passage that one should eat in gladness for He has already shown you favor. This means that HaShem has declared the Shabbos to be His day, and on His day one can indulge in physical pleasures and they are all deemed to be spiritual pursuits.
Shabbos in Tefillah
Constantly praising HaShem with every breath that we take
Umivarchin umishabchin umifaarin umaaritzin umakdishin umamlichin, and bless, praise, glorify, revere, sanctify and declare the kingship of- … While these are all expressions of blessing and praise, it is noteworthy that the angels are constantly praising HaShem. The Jewish People have the opportunity to praise HaShem in Shul three times a day, but in truth we are also capable of praising HaShem constantly. It is said (Tehillim 150:6) kol haneshamah tihalel Kah, let all souls praise G-d. The Medrash (Bereishis Rabbah 14:9) states that we learn from this verse that on every neshamah, breath, one should praise G-d. Although this may sound nearly impossible, one is required to praise HaShem as much as he can, and the more that one recognizes the good that HaShem bestows upon him, the more he will bless and praise HaShem.
Shabbos Story
He knew the book well
Rabbi Mordechai Kamenetzky writes: In his youth, Reb Zorach Braverman, who later was known as a brilliant Jerusalem scholar, once travelled from Eishishok to Vilna, Lithuania. Sitting next to him was an elderly Jew with whom he began to converse. Reb Zorach commented to the old man that it was sad that in a city as large as Vilna there was no organized Torah youth group.
The old man became agitated. In a tear-stained voice he responded, “Whom do you expect to organize these groups,” he asked incredulously.” “The communal leaders who are destroying Judaism in Vilna? They do nothing to promote Torah values!”
The man went on to condemn a group of parnasim who had assumed control of the community affairs and constantly overruled the Rabbinical authorities in every aspect of communal life as it related to observance of Jewish law. Reb Zorach became incensed. Who was this man to deride a group of community elders? He responded vociferously. “Excuse me,” he interrupted, “but I think you should study the new sefer (book) that was just published. It is called Chofetz Chaim and deals specifically with the laws of slander and gossip. It details all the transgressions listed in the Torah for gossip as such! In fact, I have it here with me.”
The old man asked to see the book. He took it and immediately opened it to a section which specified the rare instance it was a mitzvah to speak out against a group of people, in the case when they act defiantly against rabbinic authority.
Reb Zorach remained quiet and silently took back the book. The trip ended and the old man and Reb Zorach went their ways in Vilna. It only took a day until Reb Zorach found out that he was seated next to none other than the Chofetz Chaim himself.
Reb Elya Svei gives new meaning to showing appreciation
Rabbi Kamenetzky writes further: More than 10 years ago, my brother, Reb Zvi and his wife had a beautiful little baby boy. He was truly beautiful. And he was truly little. Five weeks premature and only two-and-a-half pounds.
For a while it was touch and go. The prayers of a community and thousands of friends and relatives pulsed the support systems that sustained the child’s short breaths and the parents' deep hopes. For nearly two months the baby endured in the neo-natal unit under the care of the most prestigious doctors and devoted nurses that the city of Chicago had to offer. After two grueling months of prayers, incubators, and devoted healthcare, the baby arrived home healthy. The joy and gratitude to Hashem was overwhelming, but the young father did not forget his gratitude and appreciation to the mortal messengers, the entire medical and nursing staff, who worked arduously, day and night, to help insure the newborn’s health.
He wanted to express his appreciation in a very special way. He searched gift shops and bookstores for a proper memento to show his appreciation, but he could not come up with an appropriate gift. A few days after the baby was brought home, the young father mentioned his dilemma to his Rosh Yeshiva, Rabbi Eliyahu Svei, Dean of the Philadelphia Yeshiva.
“The nurses don’t want perfume, and the doctors don’t need pens,” said Rabbi Svei. “What they want to see is the continued growth and health of your child. Every year, on his birthday, bring the child to the hospital and let the staff share in the joy of his growth and success! That will be the most meaningful gift you can offer!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 25
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Dovid sent messengers to Naval requesting that he show Dovid’s attendants favor and that Naval should give whatever he could to Dovid and his servants. Naval rejected Dovid’s offer and ridiculed Dovid, whereby Dovid set out to kill Naval. Avigayil, the wife of Dovid, sent food to Dovid and beseeched Dovid not to kill Naval. Dovid acquiesced to Avigayil’s request and Naval ended up dying. Dovid then took Avigayil for a wife. The Gemara (Megillah 14b) states that Dovid felt that Naval was deserving of death, whereas Avigayil countered that Shaul was still alive and Dovid’s name had not yet been publicized in the world. In a similar vein, throughout the week we are not always cognizant of HaShem’s kingship, as we struggle with the forces of evil who attempt to make us forget about HaShem’s existence, Heaven forbid. With the arrival of Shabbos, however, all harsh judgments depart and we are fortunate to recognize HaShem as our King.
Shabbos in Agadah
Moshe gave us Shabbos and gave HaShem the credit
The Medrash (Shemos Rabbah 1:18) states that Moshe saw that the Jewish People were not able to rest because of their difficult slavery. Moshe then requested from Pharaoh that they be given one day a week to rest, and the Jewish People were thus allowed to rest on Shabbos. The Lev Simcha (5743) writes that Shabbos is the portion of Moshe and Moshe’s gift to the Jewish people. This is the explanation of the words that we recite in the Shabbos Shacharis prayer yismach Moshe bematnas chelko, Moshe rejoiced in the gift of his portion. We then recite the words ki eved neeman karasa lo, that You called him a faithful servant. This, writes the Lev Simcha, means that although Moshe gave the Jewish People the Shabbos in Egypt, when he was told to inform the Jewish People regarding Shabbos in Marah, he said (Shemos 16:29) riu ki HaShem nasan lachem haShabbos, see that HaShem has given you the Shabbos. Moshe did not take the credit for himself. Rather, Moshe attributed the credit to HaShem. Similarly, we recite further in the Shabbos Shacharis prayer the words ushnei luchos avanim horid beyado vichasuv bahem shemiras Shabbos , he brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. The Lev Simcha also explains the passage in the Friday night Zemiros where we recite the words zichru Toras Moshe bimitzvas Shabbos girusah, remember Moshe’s Torah as its Shabbos precept is expounded. Why does the author of the zemer single out the mitzvah of Shabbos? The Lev Simcha answers that this refers to the fact that even prior to receiving the mitzvah of Shabbos in Marah, Moshe had already proffered the mitzvah of Shabbos to the Jewish People in Egypt.
Shabbos in Halacha
Application of Hatmanah, Insulating
The prohibition to insulate food applies to food that is completely cooked and to partially cooked foods. One cannot wrap a pot of warm food in a forbidden insulation on Shabbos.
Shabbos Challenge Question
Last week we posed the question: what is the significance of extending the end of Shabbos past nightfall? One answer to this question is that the Gemara (Sanhedrin 65b and Rashi Ibid) states that on Shabbos the fires of Gehinom do not operate, so the wicked are granted a respite from their punishment on Shabbos. With the end of Shabbos, however, the wicked are once again punished. Thus, by ending Shabbos later, we can delay the punishment of the wicked. Alternatively, Shabbos is a day of holiness and we wish to bask in this holiness for as long as possible.
This week’s question is, why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? 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 Shemos 5769
is sponsored in merit
of all the wounded soldiers, Shabbos hi milizok urefuah kerovah lavo, 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.
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 Shemos 5769
From the crucible and Sea of suffering to the sea of Shabbos and liberation
Introduction
In this week’s parashah it is said (Shemos 2:23) vayehi vayamim harabim haheim vayamas melech Mitzrayim vayaianchu vinei Yisroel min haavodah vayizaku vataal shavasam el HaElokim min haavodah, during those many days, it happened that the king of Egypt died, and the Children of Israel groaned because of the work and they cried out. Their outcry because of the work went up to G-d. This verse needs to be understood. First it is said that the Jewish People groaned because of the work. Then it is said that their outcry because of the work went up to HaShem. The Torah could have simply said that that they groaned and cried out from the work to HaShem? Why is it necessary to state that they groaned from the work and cried out, and then to state further that their outcry because of the work went up to HaShem?
Understanding the Egyptian exile and slavery on a deeper level
We are accustomed to understanding that the Egyptian exile and slavery was the crucible that the Jewish People were required to endure so that they could be liberated in a pure state of being. The difficulty with this explanation is that it is well known from the words of the Arizal that the Jewish People had sunk to the lowest level of impurity in Egypt, and had HaShem not redeemed them at that moment, they would have been lost forever, Heaven forbid. If this was the case, how can we understand the Egyptian slavery as a purifying process? It would seem that the exile was the cause of the level of impurity that the Jewish People had reached, and it was the redemption that allowed them to become purified.
Crying for physical suffering is a catalyst for crying for spiritual lack
In order to better understand the Egyptian exile, we must examine what the purpose of the exile and the slavery was for the Jewish People. While the Jewish People certainly suffered physically, they also suffered in a spiritual sense. When one is physically abused it is very difficult to be in tune with ones spiritual needs. Thus, for a time the Jewish People suffered so much physically that their spiritual level was greatly affected. Subsequently, when the king of Egypt died, the Jewish People cried because of the work, as it is said: and the Children of Israel groaned because of the work and they cried out. This outcry, writes the Sfas Emes (Vayikra Pesach 5655) was the catalyst for the Jewish People to cry out to HaShem regarding their spiritual lack. This was what allowed the Jewish People to be worthy of redemption.
Spiritual decant is necessary to ascend spiritually
Based on this explanation we can now understand how the Egyptian exile was the crucible that the Jewish People had to endure in order to be liberated, while simultaneously they plunged to the nadir of impurity. Hashem afflicted the Jewish People on a physical level which catalyzed their spiritual descent. Yet, regarding the Jewish People, the saying is “what goes down must go up,” i.e. HaShem will ultimately save His children by bringing about a respite to the persecution and suffering. Once the king of Egypt died, the Jewish People were able to reflect on their suffering, and like every Jew must do, they realized that their psychical suffering was a punishment for their spiritual decline. They were then able to direct their cries to HaShem to save them from the spiritual descent, and ultimately HaShem redeemed them and raised them to the highest level of purity, which they attained at Har Sinai when they received the Torah.
The Shabbos connection
We must wonder at times why we have to endure the crucible of the weekday, with our struggle to earn a livelihood and the battles that we wage against the forces of evil. Shabbos is our salvation, so perhaps one would think that the entire week should be Shabbos, where one can remain in a state of holiness and purity. The truth, however, is that we know from the Zohar that Pharaoh and Egypt are metaphors for the Evil Inclination and the constrictions that one feels in his life. It is noteworthy that the word Mitzrayim is an acrostic for the words meitzar yam, the boundaries of the sea. Perhaps this can mean that it is Egypt, so to speak, that prevents us from crossing the sea into a state of liberation. It was for this reason that the Jewish People were not truly liberated until they had crossed the Red Sea and witnessed the Egyptians drowning. Shabbos, on the other hand, is referred to in the Gemara (Shabbos 118a) as a nachalah bli metzarim, literally translated as a heritage without boundaries. We can interpret this expression homiletically to mean a heritage without Mitzrayim, i.e. without the constriction and subjugation that is reflected in Egypt. Thus, in order to reach the “Sea of Shabbos,” we must first endure the crucible of Mitzrayim, by struggling with the challenges that we confront during the weekday. When we are granted respite from those struggles, we can then cry out to HaShem for the spiritual lack that we feel. With this idea in mind we can understand the Medrash (Medrash Tehillim § 114) that states that the Sea split in the merit of Yosef. What does Yosef have to do with the splitting of the Sea? Perhaps the idea is that Yosef reflects the idea of Tosefes Shabbos, extending the Shabbos into the week. When one draws the Shabbos into the week, he is allowing himself a release from the physical struggles of the week and then he merits redemption. Thus, Yosef was the catalyst of the splitting of the Sea, which was the ultimate redemption from the enslavement of Pharaoh and the Egyptians. Hashem should allow us to cherish the Holy Shabbos and to strive to bring Shabbos into our lives every day.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem allows us to eat and drink on Shabbos
Nishmas kol chai vigam naaritzach echol visimcha ki kevar ratazach, recite ‘Soul of all living’ and also ‘We proclaim Your strength.’ Eat in gladness for He has already shown you favor. One may be concerned as to how he can indulge in eating and drinking on Shabbos when Shabbos is a day of the soul and not a day of the physical. It is for this reason that we declare in this passage that one should eat in gladness for He has already shown you favor. This means that HaShem has declared the Shabbos to be His day, and on His day one can indulge in physical pleasures and they are all deemed to be spiritual pursuits.
Shabbos in Tefillah
Constantly praising HaShem with every breath that we take
Umivarchin umishabchin umifaarin umaaritzin umakdishin umamlichin, and bless, praise, glorify, revere, sanctify and declare the kingship of- … While these are all expressions of blessing and praise, it is noteworthy that the angels are constantly praising HaShem. The Jewish People have the opportunity to praise HaShem in Shul three times a day, but in truth we are also capable of praising HaShem constantly. It is said (Tehillim 150:6) kol haneshamah tihalel Kah, let all souls praise G-d. The Medrash (Bereishis Rabbah 14:9) states that we learn from this verse that on every neshamah, breath, one should praise G-d. Although this may sound nearly impossible, one is required to praise HaShem as much as he can, and the more that one recognizes the good that HaShem bestows upon him, the more he will bless and praise HaShem.
Shabbos Story
He knew the book well
Rabbi Mordechai Kamenetzky writes: In his youth, Reb Zorach Braverman, who later was known as a brilliant Jerusalem scholar, once travelled from Eishishok to Vilna, Lithuania. Sitting next to him was an elderly Jew with whom he began to converse. Reb Zorach commented to the old man that it was sad that in a city as large as Vilna there was no organized Torah youth group.
The old man became agitated. In a tear-stained voice he responded, “Whom do you expect to organize these groups,” he asked incredulously.” “The communal leaders who are destroying Judaism in Vilna? They do nothing to promote Torah values!”
The man went on to condemn a group of parnasim who had assumed control of the community affairs and constantly overruled the Rabbinical authorities in every aspect of communal life as it related to observance of Jewish law. Reb Zorach became incensed. Who was this man to deride a group of community elders? He responded vociferously. “Excuse me,” he interrupted, “but I think you should study the new sefer (book) that was just published. It is called Chofetz Chaim and deals specifically with the laws of slander and gossip. It details all the transgressions listed in the Torah for gossip as such! In fact, I have it here with me.”
The old man asked to see the book. He took it and immediately opened it to a section which specified the rare instance it was a mitzvah to speak out against a group of people, in the case when they act defiantly against rabbinic authority.
Reb Zorach remained quiet and silently took back the book. The trip ended and the old man and Reb Zorach went their ways in Vilna. It only took a day until Reb Zorach found out that he was seated next to none other than the Chofetz Chaim himself.
Reb Elya Svei gives new meaning to showing appreciation
Rabbi Kamenetzky writes further: More than 10 years ago, my brother, Reb Zvi and his wife had a beautiful little baby boy. He was truly beautiful. And he was truly little. Five weeks premature and only two-and-a-half pounds.
For a while it was touch and go. The prayers of a community and thousands of friends and relatives pulsed the support systems that sustained the child’s short breaths and the parents' deep hopes. For nearly two months the baby endured in the neo-natal unit under the care of the most prestigious doctors and devoted nurses that the city of Chicago had to offer. After two grueling months of prayers, incubators, and devoted healthcare, the baby arrived home healthy. The joy and gratitude to Hashem was overwhelming, but the young father did not forget his gratitude and appreciation to the mortal messengers, the entire medical and nursing staff, who worked arduously, day and night, to help insure the newborn’s health.
He wanted to express his appreciation in a very special way. He searched gift shops and bookstores for a proper memento to show his appreciation, but he could not come up with an appropriate gift. A few days after the baby was brought home, the young father mentioned his dilemma to his Rosh Yeshiva, Rabbi Eliyahu Svei, Dean of the Philadelphia Yeshiva.
“The nurses don’t want perfume, and the doctors don’t need pens,” said Rabbi Svei. “What they want to see is the continued growth and health of your child. Every year, on his birthday, bring the child to the hospital and let the staff share in the joy of his growth and success! That will be the most meaningful gift you can offer!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 25
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Dovid sent messengers to Naval requesting that he show Dovid’s attendants favor and that Naval should give whatever he could to Dovid and his servants. Naval rejected Dovid’s offer and ridiculed Dovid, whereby Dovid set out to kill Naval. Avigayil, the wife of Dovid, sent food to Dovid and beseeched Dovid not to kill Naval. Dovid acquiesced to Avigayil’s request and Naval ended up dying. Dovid then took Avigayil for a wife. The Gemara (Megillah 14b) states that Dovid felt that Naval was deserving of death, whereas Avigayil countered that Shaul was still alive and Dovid’s name had not yet been publicized in the world. In a similar vein, throughout the week we are not always cognizant of HaShem’s kingship, as we struggle with the forces of evil who attempt to make us forget about HaShem’s existence, Heaven forbid. With the arrival of Shabbos, however, all harsh judgments depart and we are fortunate to recognize HaShem as our King.
Shabbos in Agadah
Moshe gave us Shabbos and gave HaShem the credit
The Medrash (Shemos Rabbah 1:18) states that Moshe saw that the Jewish People were not able to rest because of their difficult slavery. Moshe then requested from Pharaoh that they be given one day a week to rest, and the Jewish People were thus allowed to rest on Shabbos. The Lev Simcha (5743) writes that Shabbos is the portion of Moshe and Moshe’s gift to the Jewish people. This is the explanation of the words that we recite in the Shabbos Shacharis prayer yismach Moshe bematnas chelko, Moshe rejoiced in the gift of his portion. We then recite the words ki eved neeman karasa lo, that You called him a faithful servant. This, writes the Lev Simcha, means that although Moshe gave the Jewish People the Shabbos in Egypt, when he was told to inform the Jewish People regarding Shabbos in Marah, he said (Shemos 16:29) riu ki HaShem nasan lachem haShabbos, see that HaShem has given you the Shabbos. Moshe did not take the credit for himself. Rather, Moshe attributed the credit to HaShem. Similarly, we recite further in the Shabbos Shacharis prayer the words ushnei luchos avanim horid beyado vichasuv bahem shemiras Shabbos , he brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. The Lev Simcha also explains the passage in the Friday night Zemiros where we recite the words zichru Toras Moshe bimitzvas Shabbos girusah, remember Moshe’s Torah as its Shabbos precept is expounded. Why does the author of the zemer single out the mitzvah of Shabbos? The Lev Simcha answers that this refers to the fact that even prior to receiving the mitzvah of Shabbos in Marah, Moshe had already proffered the mitzvah of Shabbos to the Jewish People in Egypt.
Shabbos in Halacha
Application of Hatmanah, Insulating
The prohibition to insulate food applies to food that is completely cooked and to partially cooked foods. One cannot wrap a pot of warm food in a forbidden insulation on Shabbos.
Shabbos Challenge Question
Last week we posed the question: what is the significance of extending the end of Shabbos past nightfall? One answer to this question is that the Gemara (Sanhedrin 65b and Rashi Ibid) states that on Shabbos the fires of Gehinom do not operate, so the wicked are granted a respite from their punishment on Shabbos. With the end of Shabbos, however, the wicked are once again punished. Thus, by ending Shabbos later, we can delay the punishment of the wicked. Alternatively, Shabbos is a day of holiness and we wish to bask in this holiness for as long as possible.
This week’s question is, why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? 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 Shemos 5769
is sponsored in merit
of all the wounded soldiers, Shabbos hi milizok urefuah kerovah lavo, 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.
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, January 12, 2009
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 21
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 21
Tefillah Thoughts
Prayer requires unity amongst the Jewish people
It is well known that prior to praying, one should have in mind the mitzvah of loving your neighbor as yourself. The Lev Simcha (Vayechi 5744) writes that in the final blessing of Shemone Esrei, we ask HaShem barcheinu avinu kulanu kiechod yachad, bless us, our Father, all of us as one. Subsequent to all our prayers and entreaties, we ask HaShem to bless us with unity. Unity is the greatest blessing that we can have, and unity is the vessel that contains all other blessings. Perhaps we can suggest a very practical application of how to achieve unity. The Baal HaTurim (Bamidbar 6:26) writes that the word shalom, peace, is equal in gematria to the name Esav (376) and this alludes to the idea stated in the Gemara (Brachos 17a) that one should greet every person he encounters, even a gentile. Greeting a person does not take a whole lot of effort. In truth, if one greets others, he may be saving lives, marriages and he can benefit the recipient of his greetings in more ways than he can imagine. When we pray to HaShem for unity, we should bear in mind that there is much that we can do to achieve that unity, which will ultimately be the catalyst to bringing Moshiach, speedily, in our days.
Tefillah Teachings
Praying with the congregation
One should exert himself to pray in a synagogue with the congregation, as it is said (Tehillim 69:14) vaani sifilosi lecho HaShem eis ratzon, as for me, may my prayer to You, HaShem, be at an opportune time. The opportune time is when the congregation is praying. Furthermore, it is said (Yeshaya 49:8) koh amar HaShem bieis ratzon anisicho, thus said HaShem: In a time of favor I answer you. Additionally, HaShem does not scorn the prayers of the multitudes, even if there are sinners amongst them. Proof of this idea is because it is said (Iyov 36:5) hein Keil kabir vilo yimas, behold, G-d is mighty and does not despise (the word kabir is interpreted by the Gemara to refer to the multitudes). It is further said (Tehillim 55:19) padah vishalom nafshi mikrav li ki virabim hayu imadi, He redeemed my soul in peace from battles against me, for with many they were against me.
Tefillah Translated and Elucidated
Yigdal
HaShem has no semblance of a body
Ain lo dimus haguf viain lo guf, He has no semblance of a body nor is He corporeal. It is difficult to imagine something that does not have physical dimensions. Yet, we know that the soul is not physical, and there are many things in the world that have no physical dimensions. Why, then, is it critical for us to believe that HaShem has no physical dimension. Perhaps the answer to this question is that since we are given an understanding of how HaShem conducts the world through physical attributes, we may begin to conjure up an image of what HaShem looks like. It is for this reason that we are instructed to believe that HaShem has no physical semblance at all and whatever we read about HaShem is not the Essence of HaShem. Rather, the physical descriptions of HaShem in Scripture are just meant to give us some form of understanding of how HaShem conducts His world.
Tefillah Tale
Chazon Ish: Four Days Is A Long Time
One day, a man who appeared obviously distraught and worn down, knocked at the door of the Chazon Ish. He told the Chazon Ish that he had felt ill for a few days, and eventually he had felt so ill that he was hospitalized. The doctors performed a battery of tests, and they found a virulent infection which had invaded his body. They sadly informed the man that he had only four day to live; they did not have any medication that would be effective for this infection.
The man broke down sobbing as he finished his story, and the Chazon Ish soothed him and calmed him down. The Chazon Ish opened a Chumash Bereishis, and turned to the first pages of the parasha. He said to the man, “Look what Hashem created on the first day,” and the Chazon Ish began to recite all the things which Hashem created on the first day of creation. “Look what Hashem created on the second day,” and again the Chazon Ish read the pessukim, and listed one by one the things which were created on the second day. He continued with the third day, and the fourth day. “So, if the Creator of the World was able to create so many things in four days, don't you believe that in four days He can create a medicine for you which will heal you completely?” The Chazon Ish encouraged the man not to give up hope, but rather he should daven for himself, and plead with Hashem that He heal him from his infection. He reminded him that the gates of Tefillah are never locked, especially before the tefillah of a sick person, which is tefillah at a time of tzara.
The eyes of the man lit up at the Chazon Ish’s words. He began to daven fervently for himself, and since he was following the instructions of a holy man, an unbelievable miracle occurred. A new medicine was imported to Eretz Yisroel from America in the following days. This sick man was one of the first people that the medicine was tested on, and it became clear that the medicine was effective for the infection which was ravaging his body. Within a short time, the man was healed completely. (Barchi Nafshi)
Tefillah Test
The individual who prays for peace
Last week we posed the question: why is it that when an individual prays in solitude and recites the blessing sim shalom in Shemone Esrei, does he recite the words aleinu vial kol Yisroel amecha, upon us and all of Your people Israel? It would seem more appropriate to recite the words alai vial kol Yisroel, upon me and all of Your people Israel. The Doveir Shalom, found in the Siddur Otzar HaTefillos, answers that the true definition of shalom, peace, is when two contradictory ideas or things are in accordance with each other. Thus, an individual who prays to HaShem for peace is requesting of HaShem that he should not face any sort of conflict, both from Heaven and from nature and from all of creation. Peace can be only found by two opposing matters, and even an individual can request that HaShem establish peace upon us, i.e. I and the matter that is in conflict with me. One then prays that HaShem should establish that sort of peace on all of the Jewish People.
This week’s question is, in the third blessing of Shemone Esrei, Atah Kadosh, You are holy, who are the kedoshim that we refer to? 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 21
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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
Sunday, January 11, 2009
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 12
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12
It is said (Bereishis 46:28) vies Yehudah shalach lifanav el Yosef lihoros lifanav Goshnah vayavou artzah Goshen, he sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen; and they arrived in the region of Goshen. The Binei Yissachar writes that the word Goshnah equals the word Moshiach. It is noteworthy that the word shalach, which means he sent, can also be read shaal, he asked (the letters aleph and ches are interchangeable). The Gemara (Sukkah 52a) states that when Moshiach ben Dovid will witness the death of Moshiach Ben Yosef, he will become afraid, and when HaShem asks Moshiach ben Dovid what he desires, Moshiach Ben Dovid will respond , “all I ask for is life.” This request has its source in a verse where it is said (Tehillim 21:5) chaim shaal mimcho nasata lo, life he requested of You, You gave it to him. Thus, we can interpret our verse here as follows: and Yehudah, i.e., Moshiach ben Dovid, who descends from Yehudah, shaal (rearranging the letters of shalach and substituting the aleph for the ches) asks for life, because lifanav el Yosef, he witnesses before his eyes the death of Moshiach ben Yosef. The verse alludes to Moshiach as the gematria of the word Goshnah equals the word Moshiach (358).
It is said (Bereishis 47:29) sim na yadcha tachas yireichi, please place your hand under my thigh. Why did Yaakov instruct Yosef to place his hand under his thigh? Perhaps the idea is that when the Avos would want to demonstrate their connection to Eretz Yisroel, they would have someone place their hand under their thigh, as the thigh is a metaphor for Bris Milah, the area where they were circumcised. It is for this reason that Avraham, when seeking a wife for his son Yitzchak, instructed Eliezer (Ibid 24:2) to place his hand under his thigh. Avraham had instructed Eliezer to bring a wife back to Eretz Yisroel for Yitzchak, and Yaakov instructed Yosef to bury him in Eretz Yisroel. Rashi (Ibid 17:2) writes that receiving Eretz Yisroel was predicated by the performance of Bris Milah, circumcision. It was for this reason that the Avos instructed others to place their hand under their thigh. It is noteworthy that the words na yireichi equal in gematria the word eretz , land (291).
It is said (Bereishis 47:31) vayishtachu Yisroel al rosh hamitah, then Yisroel prostrated himself towards the head of the bed. Rashi writes that Yaakov prostrated himself because taalah bidinei sagid leih, a fox in its time, i.e. Yosef, bow down to him. It is noteworthy that the word vayishtachu (730) equals in gematria the words taalah bidinei sagid (729). It is further fascinating that the word rosh, head, equals in gematria the word taalah, a fox, alluding to the idea that when the fox is “the head,” one should bow down to him.
It is said (Bereishis 48:2) vayischazeik Yisroel vayeishev al hamitah, so Yisroel exerted himself and sat up on the bed. Rashi writes that from here we learn that cholkin kavod limalchus, one accords honor to the kingship. It is noteworthy that the words vayischazeik Yisroel (1072) equal in gematria to the words shehayu cholkim kavod limalchus, that they accorded honor to the kingship (1073).
It is said (Bereishis 48:11) vayomer Yisroel el Yosef rioh fanacha lo filalti vihinei herah osi Elokim gam es zarecha, Yisroel said to Yosef, “ I dared not accept the thought that I would see your face, and here G-d has shown me even your offspring.” This verse contains a fascinating allusion to the exiles of the Jewish People. The word filalti can be arranged as follows: the letter fey equals in gematria 80, alluding to the years that Yosef reigned in Egypt. The letters lamed lamed yud equal in gematria 70, alluding to the Babylonian exile which lasted for seventy years. The letter taf equals in gematria 400, alluding to the Egyptian exile which HaShem decreed to last 400 years. The words vihinei herah osi Elokim gam es zarecha, “and here G-d has shown me even your offspring,” allude to the Gemara (Taanis 5b) that states that Yaakov did not die. Te Gemara expounds on a verse that teaches us that just like his descendants are alive, also Yaakov is alive. Thus, our verse here alludes to that, as Yaakov said “and here G-d has shown me even your offspring.” This teaches us that Yaakov will, so to speak, be alive and he will see his descendants alive.
It is said (Bereishis 48:14) vayashes al rosh Ephraim vihu hatzair, and laid it on Ephraim’s head. The Baal HaTurim writes that the words vihu hatzair equal in gematria the words hu hiktin atzmo, he humbled himself, alluding to the idea that Ephraim humbled himself and therefore he merited to have Yehoshua as a descendant, and Yehoshua was filled with wisdom. It is noteworthy that the name Yehoshua (391) equals in gematria to the words hu hiktin atzmo (392).
The Gemara (Sota 13a) relates the incident where Chushim ben Dan, the grandson of Yaakov, heard that Esav was delaying the burial of Yaakov, so Chushim killed Esav. It is noteworthy that the name Chushim ben Dan alludes to this incident, as Chushim means quickly, ben means understand, and Dan means mete out justice. Thus, his name alludes to the idea that he acted quickly and with understanding and meted out to justice to Esav.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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 12
It is said (Bereishis 46:28) vies Yehudah shalach lifanav el Yosef lihoros lifanav Goshnah vayavou artzah Goshen, he sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen; and they arrived in the region of Goshen. The Binei Yissachar writes that the word Goshnah equals the word Moshiach. It is noteworthy that the word shalach, which means he sent, can also be read shaal, he asked (the letters aleph and ches are interchangeable). The Gemara (Sukkah 52a) states that when Moshiach ben Dovid will witness the death of Moshiach Ben Yosef, he will become afraid, and when HaShem asks Moshiach ben Dovid what he desires, Moshiach Ben Dovid will respond , “all I ask for is life.” This request has its source in a verse where it is said (Tehillim 21:5) chaim shaal mimcho nasata lo, life he requested of You, You gave it to him. Thus, we can interpret our verse here as follows: and Yehudah, i.e., Moshiach ben Dovid, who descends from Yehudah, shaal (rearranging the letters of shalach and substituting the aleph for the ches) asks for life, because lifanav el Yosef, he witnesses before his eyes the death of Moshiach ben Yosef. The verse alludes to Moshiach as the gematria of the word Goshnah equals the word Moshiach (358).
It is said (Bereishis 47:29) sim na yadcha tachas yireichi, please place your hand under my thigh. Why did Yaakov instruct Yosef to place his hand under his thigh? Perhaps the idea is that when the Avos would want to demonstrate their connection to Eretz Yisroel, they would have someone place their hand under their thigh, as the thigh is a metaphor for Bris Milah, the area where they were circumcised. It is for this reason that Avraham, when seeking a wife for his son Yitzchak, instructed Eliezer (Ibid 24:2) to place his hand under his thigh. Avraham had instructed Eliezer to bring a wife back to Eretz Yisroel for Yitzchak, and Yaakov instructed Yosef to bury him in Eretz Yisroel. Rashi (Ibid 17:2) writes that receiving Eretz Yisroel was predicated by the performance of Bris Milah, circumcision. It was for this reason that the Avos instructed others to place their hand under their thigh. It is noteworthy that the words na yireichi equal in gematria the word eretz , land (291).
It is said (Bereishis 47:31) vayishtachu Yisroel al rosh hamitah, then Yisroel prostrated himself towards the head of the bed. Rashi writes that Yaakov prostrated himself because taalah bidinei sagid leih, a fox in its time, i.e. Yosef, bow down to him. It is noteworthy that the word vayishtachu (730) equals in gematria the words taalah bidinei sagid (729). It is further fascinating that the word rosh, head, equals in gematria the word taalah, a fox, alluding to the idea that when the fox is “the head,” one should bow down to him.
It is said (Bereishis 48:2) vayischazeik Yisroel vayeishev al hamitah, so Yisroel exerted himself and sat up on the bed. Rashi writes that from here we learn that cholkin kavod limalchus, one accords honor to the kingship. It is noteworthy that the words vayischazeik Yisroel (1072) equal in gematria to the words shehayu cholkim kavod limalchus, that they accorded honor to the kingship (1073).
It is said (Bereishis 48:11) vayomer Yisroel el Yosef rioh fanacha lo filalti vihinei herah osi Elokim gam es zarecha, Yisroel said to Yosef, “ I dared not accept the thought that I would see your face, and here G-d has shown me even your offspring.” This verse contains a fascinating allusion to the exiles of the Jewish People. The word filalti can be arranged as follows: the letter fey equals in gematria 80, alluding to the years that Yosef reigned in Egypt. The letters lamed lamed yud equal in gematria 70, alluding to the Babylonian exile which lasted for seventy years. The letter taf equals in gematria 400, alluding to the Egyptian exile which HaShem decreed to last 400 years. The words vihinei herah osi Elokim gam es zarecha, “and here G-d has shown me even your offspring,” allude to the Gemara (Taanis 5b) that states that Yaakov did not die. Te Gemara expounds on a verse that teaches us that just like his descendants are alive, also Yaakov is alive. Thus, our verse here alludes to that, as Yaakov said “and here G-d has shown me even your offspring.” This teaches us that Yaakov will, so to speak, be alive and he will see his descendants alive.
It is said (Bereishis 48:14) vayashes al rosh Ephraim vihu hatzair, and laid it on Ephraim’s head. The Baal HaTurim writes that the words vihu hatzair equal in gematria the words hu hiktin atzmo, he humbled himself, alluding to the idea that Ephraim humbled himself and therefore he merited to have Yehoshua as a descendant, and Yehoshua was filled with wisdom. It is noteworthy that the name Yehoshua (391) equals in gematria to the words hu hiktin atzmo (392).
The Gemara (Sota 13a) relates the incident where Chushim ben Dan, the grandson of Yaakov, heard that Esav was delaying the burial of Yaakov, so Chushim killed Esav. It is noteworthy that the name Chushim ben Dan alludes to this incident, as Chushim means quickly, ben means understand, and Dan means mete out justice. Thus, his name alludes to the idea that he acted quickly and with understanding and meted out to justice to Esav.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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
Thursday, January 8, 2009
Shabbos: Ta’am HaChaim Parashas Vayechi 5769
שבת טעם החיים פרשת ויחי תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayechi 5769
If not with Shabbos, then with Tosefes Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov blessed his children. The Torah states regarding the blessing that Yaakov conferred on Reuven (Bereishis 49:3-4) Reuven bechori atah kochi vireishis oni yeser sieis viyeser az pachaz kamayim al tosar ki alisa mishkivei avicha az chilalta yitzui alah, Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. Water-like impetuosity – you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. Rashi, based on the Medrash, teaches us that because Reuven committed an infraction regarding Yaakov’s bed, he forfeited the opportunity that his tribe would be the Kohanim and the kings. What is interesting, however, is that the Torah itself does not state explicitly who replaced Reuven as the firstborn. However, in Divrei Hayamim (I 5:1) it is said uvinei Reuven bechor Yisroel ki hu habechor uvichalelo yitzuei aviv nitnah bechoraso livnei Yosef Ben Yisroel vilo lihisyacheis labechorah ki Yehudah gavar biechov ulinagid mimenu vihabechorah liYosef, the sons of Reuven, the firstborn of Yisroel. (He was the firstborn, but when he defiled his father’s bed his birthright was given to the sons of Yosef son of Yisroel, although not to receive the hereditary right of the firstborn, for Yehudah prevailed over his brothers, and the ruler was to come from him; but the firstborn’s portion was Yosef’s.) The Medrash (Bereishis Rabbah 82:11) states that there are two opinions regarding the interpretation of this verse. One opinion maintains that Reuven forfeited the hereditary right of the firstborn, while the second opinion posits that Reuven still maintained the hereditary right of the firstborn. One must wonder, however, what lesson can be derived from this verse and the Medrash? We already know in the Torah that Yaakov gave Yosef two portions in Eretz Yisroel as a sign of being the conferred firstborn.
Understanding the roles of Reuven and Yosef
How do we understand the birthright? Reuven was born first but he was not able to sustain the level of retaining the birthright. The birthright had to be transferred, but who was deserving of earning the birthright? The Torah teaches us that Yosef replaced Reuven as the firstborn, but only with regard to having his two sons, Menasheh and Ephraim, inherit land in Eretz Yisroel. What was the significance of this inheritance?
The significance of two
We are all familiar with the idea that “two is better than one.” While one reflects the idea of unity, two symbolizes blessing and prosperity. The Medrash (Bereishis Rabbah 1:10) states that it was for this reason that the Torah commenced with the letter beis, as the letter beis has a numerical value of two, and this symbolizes abundance and blessing. Yaakov prided Reuven on being his firstborn and his strength and his initial vigor, and these attributes reflected in Yaakov a sense of discipline and control. Had Reuven been worthy, he would have retained that strength and Reuven would have been king and the Kohen. In the words of the Torah, Reuven would have been foremost, i.e. he would have been the source of blessing for the Jewish People, as it is through the king and the Kohanim that HaShem confers His blessings upon the Jewish People. Yet, Reuven forfeited these virtues and the “one” that was to lead to blessing and abundance was lost. Yosef, whose name symbolizes the idea of continuity and abundance, was the natural choice to replace Reuven with regard to being the firstborn. While Yehudah became the king and Levi inherited the Kehunah, Yosef received the hereditary right of the firstborn. What was so special about Yosef that he inherited this blessing?
Yosef was the extension of Yaakov
We see from the Torah and from the Medrash that Yosef as an extension of Yaakov. The Medrash (Bereishis Rabbah 84:6) comments that whatever occurred to Yaakov occurred in a similar fashion to Yosef. Yaakov was hated by his brother and Yosef was hated by his brothers. They were both circumcised, both their mothers were initially barren, and many other similarities. Thus, while Reuven was biologically the firstborn son, Yosef was the son who Yaakov felt the strongest connection to. Thus, Yaakov transmitted to Yosef all the Torah that he had studied at the academies of Shem and Ever. Furthermore, Yaakov is likened to fire and Yosef is akin to the flame, which is the extension of the fire. It was the flame of the fire which was and will be used to destroy the straw of Esav. This, in a sense Yosef was Yaakov. It is noteworthy that of all the tribes, it is only regarding Yosef that Yaakov uses the terem bracha, blessing (Bereishis 49:25-26). Furthermore, the Sforno (Ibid verse 25) writes that whereas the blessings that Yaakov conferred on Menasheh and Ephraim were through an angel, the blessing that Yaakov conferred on Yosef was through HaShem Himself. This idea that Yosef is singled out for blessing and that the blessing is directly from HaShem clearly demonstrates the strong connection between Yaakov and Yosef.
The Shabbos connection
The lesson that we can take from the saga of Reuven forfeiting his hereditary right of the firstborn and Yosef receiving it instead is that every week we have the opportunity to be first and foremost. This opportunity arrives with the onset of Shabbos, when Hashem confers upon His beloved people the gift of Shabbos. According to the Medrash (Bereishis Rabbah 11:1) Shabbos is the blessing of HaShem that enriches and one need not add toil with it. Yet, it is possible for one to unfortunately squander the holiness of Shabbos if he is not prepared for its aura and its state of holiness. It is for this reason that HaShem gave us the extra opportunity of Tosefes Shabbos, which the Sfas Emes writes is reflected in Yosef. By adding on to Shabbos during the week, one demonstrates that he is doing his best to prepare for the Holy Shabbos. When one prepares properly for Shabbos and extends the Shabbos into the week, he can be assured that he will eat the fruits of his labors on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Rushing to perform HaShem’s will
Kum kira eilav yachish liamtzach, that He may rush to fortify you. When we arise and beseech HaShem, HaShem rushes to fortify us. This is clearly a lesson in how we are supposed to approach spiritual matters. The way HaShem responds to our entreaties is a sign of how we are supposed to serving HaShem. We must rush to fulfill HaShem’s mitzvos and then we can be guaranteed that He will rush, so to speak, to fulfill our needs.
Shabbos in Tefillah
Constantly praising HaShem in Shul
Vichulam poschim es pihem bikdushah uvitaharh bishirah uvizimrah, and they all open their mouth in holiness and purity, in song and hymn. This passage is clearly a strong reproof to all those who arrive in shul to pray and yet do not engage themselves entirely in praising HaShem. We have the opportunity when we enter into Shul three times daily to praise the King of all kings, the Master of the world, Who controls everything that we do and say. Surely we should show our utmost gratitude and use our mouths to praise Him with holiness and purity, in song and hymn.
Shabbos Story
Talking money and talking Torah
Rabbi Mordechai Kamenetzky writes: The Ponovezer Rav, Rabbi Yosef Kahanamen, of blessed memory, was renowned for his efforts in rebuilding Torah from the ashes of the Holocaust. He established the jewel in the crown of the Torah city of Bnei Brak by building the Ponovez Yeshiva and its myriad affiliate institutions. He built a Yeshiva for pre-teens, another for young men, and still a third for married scholars. He built the Batei Avos, a huge housing complex with hundreds of subsidized apartments for needy families. He built schools for orphaned boys and girls in Bnei Brak, Ashdod, and numerous cities across the State of Israel.
Often, he would visit wealthy patrons in the United States, Canada, South Africa, and Europe, and appealed to them to contribute monies for the Ponovezer Institutions.
The story is told, perhaps apocryphally, that one particular donor once confronted him in jest.
“Why is it, Rabbi Kahanamen,” he wondered, “that all the other Rabbis and Roshei Yeshiva who visit me never mention money? All they talk about is Torah and mitzvos. But you come here and cut right to the chase. You don’t talk about Torah or mitzvos. Your appeal, however, is, direct and to the point. You come here and say that you need one hundred thousand dollars to finish a girls school in Ashdod. Why don't you also give me a speech about Torah, mitzvos, and Jewish continuity?”
Rabbi Kahanamen did not draw back. He took the man’s hand and looked him in the eye. Then he told him a profound statement. “You know me well. Many fund raisers talk, ‘Torah, Torah, Torah,’ but they mean money, money, money. I talk money, but I mean Torah, Torah, Torah.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 24
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid and Dovid found Shaul in a cave. Dovid did not listen to his men who suggested that he kill Shaul. Rather, Dovid cut off a corner of Shaul’s robe, and subsequently Dovid informed Shaul what he had done. Dovid questioned Shaul as to why he was chasing him, if he, Dovid, was as insignificant as a dead dog and a single flea. Shaul then expressed remorse for having sought to kill Dovid and made Dovid swear that he would not kill him or his descendants and Dovid swore to Shaul. Dovid was the paragon of humility, and this is evidenced by how he could compare himself to a dead dog and a flea. Shabbos is a time when one must nullify himself completely before HaShem. This is the only way that one can then accept Hashem’s Kingship, and Shabbos is the day when we truly recognize HaShem as King.
Shabbos in Agadah
Shabbos is when those who are close are blessed
The Sfas Emes (Vayechi 5645) writes that the blessings that Yaakov conferred on his sons were an expression of closeness and attachment. The blessing that they received was commensurate with the closeness that they had to Yaakov. In a similar vein, writes the Sfas Emes, Shabbos elevates all of creation to their source and this allows them to receive blessing.
Shabbos in Halacha
Principles of Hatmanah, Insulating
Insulation means placing an additional covering such as a towel around a container of food to retain the heat of the food. A primary wrapping, however, would not be deemed insulation. Thus, one would be allowed to wrap hot food in pre-cut aluminum foil. Although the foil helps in retaining the heat, its main purpose is to keep the food from drying out. For this reason it is not deemed to be insulation. A second layer of foil that is not for preserving the food but for keeping it warm, however, is deemed to be insulation and cannot be used.
Shabbos Challenge Question
Last week we posed the question: why do parents bless their children on Friday night? Rabbi Abraham Twerski in The Shabbos Companion cites those who posit that during the week children may often irritate their parents and parents may utter cross words to the children. On Friday night, with the holiness of Shabbsa, all harsh memories should be erased, and the parents can bless their children wholeheartedly. A reader wrote as follows:
1. As Rabbi Shlomo Alkabetz says in Lecho Dodi, Shabbos is the “mekor habracha.”
2. Brachos need to be given bisimcha, with joy.
3. This is the time that the entire family will be there; similar to why we make Yizkor precisely at the time that we should not be remembering the dead - on Yom Tov.
This week’s question is, what is the significance of extending the end of Shabbos past nightfall? 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 Vayechi 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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 Vayechi 5769
If not with Shabbos, then with Tosefes Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov blessed his children. The Torah states regarding the blessing that Yaakov conferred on Reuven (Bereishis 49:3-4) Reuven bechori atah kochi vireishis oni yeser sieis viyeser az pachaz kamayim al tosar ki alisa mishkivei avicha az chilalta yitzui alah, Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. Water-like impetuosity – you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. Rashi, based on the Medrash, teaches us that because Reuven committed an infraction regarding Yaakov’s bed, he forfeited the opportunity that his tribe would be the Kohanim and the kings. What is interesting, however, is that the Torah itself does not state explicitly who replaced Reuven as the firstborn. However, in Divrei Hayamim (I 5:1) it is said uvinei Reuven bechor Yisroel ki hu habechor uvichalelo yitzuei aviv nitnah bechoraso livnei Yosef Ben Yisroel vilo lihisyacheis labechorah ki Yehudah gavar biechov ulinagid mimenu vihabechorah liYosef, the sons of Reuven, the firstborn of Yisroel. (He was the firstborn, but when he defiled his father’s bed his birthright was given to the sons of Yosef son of Yisroel, although not to receive the hereditary right of the firstborn, for Yehudah prevailed over his brothers, and the ruler was to come from him; but the firstborn’s portion was Yosef’s.) The Medrash (Bereishis Rabbah 82:11) states that there are two opinions regarding the interpretation of this verse. One opinion maintains that Reuven forfeited the hereditary right of the firstborn, while the second opinion posits that Reuven still maintained the hereditary right of the firstborn. One must wonder, however, what lesson can be derived from this verse and the Medrash? We already know in the Torah that Yaakov gave Yosef two portions in Eretz Yisroel as a sign of being the conferred firstborn.
Understanding the roles of Reuven and Yosef
How do we understand the birthright? Reuven was born first but he was not able to sustain the level of retaining the birthright. The birthright had to be transferred, but who was deserving of earning the birthright? The Torah teaches us that Yosef replaced Reuven as the firstborn, but only with regard to having his two sons, Menasheh and Ephraim, inherit land in Eretz Yisroel. What was the significance of this inheritance?
The significance of two
We are all familiar with the idea that “two is better than one.” While one reflects the idea of unity, two symbolizes blessing and prosperity. The Medrash (Bereishis Rabbah 1:10) states that it was for this reason that the Torah commenced with the letter beis, as the letter beis has a numerical value of two, and this symbolizes abundance and blessing. Yaakov prided Reuven on being his firstborn and his strength and his initial vigor, and these attributes reflected in Yaakov a sense of discipline and control. Had Reuven been worthy, he would have retained that strength and Reuven would have been king and the Kohen. In the words of the Torah, Reuven would have been foremost, i.e. he would have been the source of blessing for the Jewish People, as it is through the king and the Kohanim that HaShem confers His blessings upon the Jewish People. Yet, Reuven forfeited these virtues and the “one” that was to lead to blessing and abundance was lost. Yosef, whose name symbolizes the idea of continuity and abundance, was the natural choice to replace Reuven with regard to being the firstborn. While Yehudah became the king and Levi inherited the Kehunah, Yosef received the hereditary right of the firstborn. What was so special about Yosef that he inherited this blessing?
Yosef was the extension of Yaakov
We see from the Torah and from the Medrash that Yosef as an extension of Yaakov. The Medrash (Bereishis Rabbah 84:6) comments that whatever occurred to Yaakov occurred in a similar fashion to Yosef. Yaakov was hated by his brother and Yosef was hated by his brothers. They were both circumcised, both their mothers were initially barren, and many other similarities. Thus, while Reuven was biologically the firstborn son, Yosef was the son who Yaakov felt the strongest connection to. Thus, Yaakov transmitted to Yosef all the Torah that he had studied at the academies of Shem and Ever. Furthermore, Yaakov is likened to fire and Yosef is akin to the flame, which is the extension of the fire. It was the flame of the fire which was and will be used to destroy the straw of Esav. This, in a sense Yosef was Yaakov. It is noteworthy that of all the tribes, it is only regarding Yosef that Yaakov uses the terem bracha, blessing (Bereishis 49:25-26). Furthermore, the Sforno (Ibid verse 25) writes that whereas the blessings that Yaakov conferred on Menasheh and Ephraim were through an angel, the blessing that Yaakov conferred on Yosef was through HaShem Himself. This idea that Yosef is singled out for blessing and that the blessing is directly from HaShem clearly demonstrates the strong connection between Yaakov and Yosef.
The Shabbos connection
The lesson that we can take from the saga of Reuven forfeiting his hereditary right of the firstborn and Yosef receiving it instead is that every week we have the opportunity to be first and foremost. This opportunity arrives with the onset of Shabbos, when Hashem confers upon His beloved people the gift of Shabbos. According to the Medrash (Bereishis Rabbah 11:1) Shabbos is the blessing of HaShem that enriches and one need not add toil with it. Yet, it is possible for one to unfortunately squander the holiness of Shabbos if he is not prepared for its aura and its state of holiness. It is for this reason that HaShem gave us the extra opportunity of Tosefes Shabbos, which the Sfas Emes writes is reflected in Yosef. By adding on to Shabbos during the week, one demonstrates that he is doing his best to prepare for the Holy Shabbos. When one prepares properly for Shabbos and extends the Shabbos into the week, he can be assured that he will eat the fruits of his labors on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Rushing to perform HaShem’s will
Kum kira eilav yachish liamtzach, that He may rush to fortify you. When we arise and beseech HaShem, HaShem rushes to fortify us. This is clearly a lesson in how we are supposed to approach spiritual matters. The way HaShem responds to our entreaties is a sign of how we are supposed to serving HaShem. We must rush to fulfill HaShem’s mitzvos and then we can be guaranteed that He will rush, so to speak, to fulfill our needs.
Shabbos in Tefillah
Constantly praising HaShem in Shul
Vichulam poschim es pihem bikdushah uvitaharh bishirah uvizimrah, and they all open their mouth in holiness and purity, in song and hymn. This passage is clearly a strong reproof to all those who arrive in shul to pray and yet do not engage themselves entirely in praising HaShem. We have the opportunity when we enter into Shul three times daily to praise the King of all kings, the Master of the world, Who controls everything that we do and say. Surely we should show our utmost gratitude and use our mouths to praise Him with holiness and purity, in song and hymn.
Shabbos Story
Talking money and talking Torah
Rabbi Mordechai Kamenetzky writes: The Ponovezer Rav, Rabbi Yosef Kahanamen, of blessed memory, was renowned for his efforts in rebuilding Torah from the ashes of the Holocaust. He established the jewel in the crown of the Torah city of Bnei Brak by building the Ponovez Yeshiva and its myriad affiliate institutions. He built a Yeshiva for pre-teens, another for young men, and still a third for married scholars. He built the Batei Avos, a huge housing complex with hundreds of subsidized apartments for needy families. He built schools for orphaned boys and girls in Bnei Brak, Ashdod, and numerous cities across the State of Israel.
Often, he would visit wealthy patrons in the United States, Canada, South Africa, and Europe, and appealed to them to contribute monies for the Ponovezer Institutions.
The story is told, perhaps apocryphally, that one particular donor once confronted him in jest.
“Why is it, Rabbi Kahanamen,” he wondered, “that all the other Rabbis and Roshei Yeshiva who visit me never mention money? All they talk about is Torah and mitzvos. But you come here and cut right to the chase. You don’t talk about Torah or mitzvos. Your appeal, however, is, direct and to the point. You come here and say that you need one hundred thousand dollars to finish a girls school in Ashdod. Why don't you also give me a speech about Torah, mitzvos, and Jewish continuity?”
Rabbi Kahanamen did not draw back. He took the man’s hand and looked him in the eye. Then he told him a profound statement. “You know me well. Many fund raisers talk, ‘Torah, Torah, Torah,’ but they mean money, money, money. I talk money, but I mean Torah, Torah, Torah.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 24
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid and Dovid found Shaul in a cave. Dovid did not listen to his men who suggested that he kill Shaul. Rather, Dovid cut off a corner of Shaul’s robe, and subsequently Dovid informed Shaul what he had done. Dovid questioned Shaul as to why he was chasing him, if he, Dovid, was as insignificant as a dead dog and a single flea. Shaul then expressed remorse for having sought to kill Dovid and made Dovid swear that he would not kill him or his descendants and Dovid swore to Shaul. Dovid was the paragon of humility, and this is evidenced by how he could compare himself to a dead dog and a flea. Shabbos is a time when one must nullify himself completely before HaShem. This is the only way that one can then accept Hashem’s Kingship, and Shabbos is the day when we truly recognize HaShem as King.
Shabbos in Agadah
Shabbos is when those who are close are blessed
The Sfas Emes (Vayechi 5645) writes that the blessings that Yaakov conferred on his sons were an expression of closeness and attachment. The blessing that they received was commensurate with the closeness that they had to Yaakov. In a similar vein, writes the Sfas Emes, Shabbos elevates all of creation to their source and this allows them to receive blessing.
Shabbos in Halacha
Principles of Hatmanah, Insulating
Insulation means placing an additional covering such as a towel around a container of food to retain the heat of the food. A primary wrapping, however, would not be deemed insulation. Thus, one would be allowed to wrap hot food in pre-cut aluminum foil. Although the foil helps in retaining the heat, its main purpose is to keep the food from drying out. For this reason it is not deemed to be insulation. A second layer of foil that is not for preserving the food but for keeping it warm, however, is deemed to be insulation and cannot be used.
Shabbos Challenge Question
Last week we posed the question: why do parents bless their children on Friday night? Rabbi Abraham Twerski in The Shabbos Companion cites those who posit that during the week children may often irritate their parents and parents may utter cross words to the children. On Friday night, with the holiness of Shabbsa, all harsh memories should be erased, and the parents can bless their children wholeheartedly. A reader wrote as follows:
1. As Rabbi Shlomo Alkabetz says in Lecho Dodi, Shabbos is the “mekor habracha.”
2. Brachos need to be given bisimcha, with joy.
3. This is the time that the entire family will be there; similar to why we make Yizkor precisely at the time that we should not be remembering the dead - on Yom Tov.
This week’s question is, what is the significance of extending the end of Shabbos past nightfall? 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 Vayechi 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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
Subscribe to:
Posts (Atom)
