דורש טוב: שבועות תשס"ט
The holiday of plenty
Introduction
The holiday we are celebrating is referred to as Shavuos, which means weeks. While in the simple sense the holiday is thus called because of the seven weeks of the counting of the Omer that precede the holiday, we must understand why the holiday itself is referred to as Shavuos. Rashi (Yechezkel 45:21) writes that Pesach is referred to as Shavuos because it is on Pesach that we begin to count the weeks towards Shavuos. Yet, we still must understand why Shavuos itself is referred to as Shavuos.
Shavuos means plenty
The word sheva, besides meaning week, also means many. It is noteworthy that the word sheva and sova are similar (the letters shin and sin are interchangeable). The word sova means plenty. The Medrash (Vayikra Rabbah 28:3) states that the weeks between Pesach and Shavuos are deemed to be complete when the Jewish People perform the will of HaShem. This is accomplished by the Jewish People offering the Omer sacrifice, and in this way HaShem provides them with their sustenance. Thus, our livelihood is decided during the weeks between Pesach and Shavuos (see Sefer HaTodaah § 25). Although we do not have the Bais HaMikdash currently, and we cannot offer the Omer, there is a way for us to allow HaShem to shower us with His bounty.
Measure for measure during the days of Sefiras HaOmer
The word middah, which means measurement, equals 49 in gematria. What is a middah? We refer to the middos with which HaShem conducts Himself in the world. The Gemara (Sota 8b) states bimidah sheadam modeid bah modidin lo, in the way that a person measures, i.e. conducts himself, that is the way Heaven measures, i.e. conducts with him. Our Holy Writings teach us that HaShem, Who is infinite, allowed His Presence to descend into this world through a process referred to as tzimtzum, where HaShem, so to speak, confines Himself into a limited area. The purpose of our existence is so that HaShem can shower us with His goodness. If one does not conduct himself properly, then, Heaven forbid, HaShem does not allow His Presence, so to speak, to be manifest by that person. The Gemara (Ibid 5a) states that HaShem declares that he cannot, so to speak, coexist, with one who is arrogant. When one is humble and subjugates himself to HaShem’s will, then the person can be a vehicle for HaShem’s goodness. Throughout the seven weeks of the Omer, it is incumbent upon us to be modeid, measure, i.e., conduct ourselves, in a way that will allow HaShem to shower us with His goodness. Shavuos is the culmination of that achievement, and then we can be true recipients of HaShem’s bounty. It is for this reason, then, that this holiday is called Shavuos, as this alludes to the sova, bounty, that HaShem bestows upon us.
Rus and bounty
Based on this idea we can also understand why it is specifically on Shavuos that we read the Book of Rus. The story of Rus relates that Elimelech forsook his brethren in a time of need and went to Moav. Elimelech died and his wife, Naomi, retuned to Eretz Yisroel with her daughter-in-law, Rus. It was Rus who displayed great kindness with her mother-in-law and Rus merited to be the forerunner of the Davidic dynasty, and from Dovid descends Moshiach. By conducting herself in a humble and kind manner, Rus allowed herself to be the recipient of HaShem’s goodness, and she merited to have a descendant, Dovid, who reflected similar conduct. Shlomo hamelech declares (Mishlei 16:6) bichesed viemes yichupar avon, through kindness and truth iniquity will be forgiven. In order to merit HaShem’s kindness and to have our sins forgiven, we must act kindly with others. Hashem should allow us to merit that this Shavuos we will display an outpouring of love to our fellow Jew, and in this merit we will witness the arrival of Dovid’s descendant, Moshiach Tzidkienu, speedily in our days.
Shavuos Stories
Concern for his students
Rabbi Eliyahu Hoffman writes: Rabbi Elchonon Wasserman, the great Rosh Yeshivah of Baranovitch in pre-War Europe, lived in abject poverty. Once, R’ Meir Shapiro, Rosh Yeshivah of the larger (and wealthier) Yeshivas Chachmei Lublin, visited Baranovitch and witnessed first-hand the poverty with which R’ Elchonon lived. He promptly offered him a position in his own yeshivah, and assured R’ Elchonon that every comfort and need would be provided. R’ Elchonon did not even think before responding. “But what will be with all my children?” he asked, casting his gaze upon the hundreds of students studying in his yeshivah's study hall.
Eventually, R’ Elchonon would give up his very life for the sake of his students. When visiting the United States in 1939, R’ Elchonon was implored by his admirers to remain there, as the Nazi threat loomed ever larger. “How could he”" asked R’ Elchonon, “when his students needed him - especially at such a time?” He returned to Poland, and was a tremendous source of encouragement and radiance to his students. In 1941, he was martyred along with many of these students.
The following story [from For Love of Torah by Rabbi Shimon Finkleman, as were the previous stories] demonstrates the amazing bond between a rebbe and his talmid (student). R’ Yosef Levitan was an American-born product of the well-known Yeshivah, Mesivta Torah Vodaas. For fourteen years, until his passing in 1964 at the age of thirty-nine, he was one of the Mesivta's most beloved rebbeim, a source of inspiration to all who were privileged to meet him.
Once, as a bachur (youth), R' Yosef was experiencing great difficulty understanding a certain sugya (topic) in Masechta Kiddushin of the Talmud. He and his chavrusa (study partner) labored long and hard, but could not resolve the difficulty. R' Yosef made the rounds in the beis midrash (study hall) discussing his difficulty with other bachurim, but none were able to offer a solution to his question. That night, as they parted, R’ Yosef’s chavrusa noted the great distress upon his friend's face over his lack of complete understanding of the Gemara.
When the two met the next morning, R' Yosef's face was radiant. His joy seemed boundless. He related, “Last night, when I went to sleep, my mind was totally occupied with trying to resolve our difficulty. During the night, my revered rebbe, R’ Shlomo Heiman (Rosh Yeshiva of Torah Vodaas until his passing in 1945), of blessed memory, appeared to me in a dream. He referred me to a comment of the Ritva (a medieval Gemara commentator) on a certain daf (page of the Talmud), which, he said, would resolve our question. When I awoke, I immediately opened the Ritva to that daf, and sure enough, there was our question, along with a beautiful explanation which shed light on the entire Gemara!”
After relating the Ritva's comment, R’ Yosef remarked, “The dream gave me pleasure on two accounts. First, it revealed that our question had already been asked by one of the great Torah commentators, who answers with an enlightening explanation. And second, I was gratified to know that my rebbe continues to be concerned with me, even in the World of Truth.”
Sacrificing for Torah
Rabbi Eliyahu Hoffman writes: Rabbi Yisrael Zev Gustman used to tell the story of a young bachur (yeshiva student), Moshe, who arrived in Grodno at the famed Yeshiva of Rabbi Shimon Shkop zt”l while the Rosh Yeshiva was in the middle of delivering a complex Talmudic lecture (shiur). Moshe, although inexperienced with the complexities of such a lecture, did not hesitate to interject with questions that revealed his lack of background. After the shiur, when asked by Moshe to accept him into the yeshiva, Rav Shkop responded that while his desire to learn was obvious, it was impossible for him to join the yeshiva at this time. He then suggested some alternatives -yeshivos where the level of study was not so advanced.
But Moshe was undaunted. In his opinion, Grodno was the best yeshiva in the area, and R’ Shkop one of the most brilliant minds of the generation. It would take him some time to get up to par, but this was where he wanted to be.
“Who cares if I’m accepted?” he said to himself. “The Rosh Yeshiva won’t throw me out of the beis midrash (study hall). What don’t I have? Food and lodging? I can sleep in the beis midrash. And as for food, one way or another, I won’t starve!”
Moshe remained in Grodno. He would eat the leftovers of the “official” students, and food that some pious women would bring him from time-to- time. He slept on the floor. And he would beg the yeshiva students to study Torah with him in their spare time.
After a while, Rav Shkop approached the boy and asked his forgiveness for not having accepted him right away. “I didn’t realize how serious you were,” he said. He said he would arrange for Moshe’s lodging and other needs, but Moshe declined. He said that he was really quite comfortable sleeping in the beis midrash, and that this allowed him to maximize his learning time. All his years in Grodno, R’ Moshe slept there on the floor. R’ Moshe Zaretsky was later acknowledged as a Torah scholar of rare distinction. [ArtScroll, Shavuos, page 143-144]
[Reprinted with permission from www.Torah.org]
Doreish Tov Shavuos 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a Good Yom Tov and 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
Wednesday, May 27, 2009
Thursday, May 21, 2009
Shabbos: Ta’am HaChaim Parashas Bamidbar 5769
שבת טעם החיים פרשת במדבר תשס"ט
Shabbos: Ta’am HaChaim Parashas Bamidbar 5769
Peace through the actions of the wicked
Introduction
This week I was discussing with a friend of mine the name of the leader of the tribe of Shimon, Shlumiel Ben Tzurishaddai, whose name is mentioned in this week’s parashah (Bamidbar 2:12). I mentioned that the Ohr HaChaim (Bamidbar 7:36) writes that one possible reason that he was thus called was because his name alludes to the fact that shileim lo Keil al cheit Yosef vayeesof oso bamishmar, HaShem paid Shimon back for selling Yosef, by having Shimon locked up [when the brothers met Yosef for the first time]. Alternatively, writes the Ohr HaChaim, he was thus called because sheshileim HaShem bimaasei Zimri tzuri Shaddai, i.e. HaShem had Zimri killed by Pinchas, and HaShem’s wrath was appeased, and HaShem amar likilyono dai, HaShem allowed the destruction to cease.
Why would Zimri merit being called Shlumiel, which contains the name of HaShem?
The interpretations of the Ohr HaChaim should lead one to wonder why Zimri, who was a sinner, merited having the Name of HaShem, which is Shalom, contained in his name. What is even more noteworthy is that Pinchas was the one who killed Zimri and brought an end to the plague that had been catalyzed by the act of Zimri who sinned when he had a relationship with Kazbi, the Midianite woman. Regarding the reward for Pinchas, it is said (Bamidbar 25:12) lachein emor hinini nosein lo es brisi shalom, therefore, say: behold! I give him my covenant of peace. Thus, Pinchas earns a covenant of peace, whereas Zimri is known forever as Shlumiel. How are we to understand this phenomenon?
Through Zimri, Hashem’s Name was restored
To understand why Zimri is referred to as Shlumiel, it is worth examining the act that Zimri performed and its devastating effect on the Jewish People. The Gemara (Sanhedrin 106a) states that Balaam suggested to Balak that since the G-d of Israel despises immorality, they should cause the Jewish People to sin through immorality and then HaShem would become angry with the Jewish People. Balak had the Moabite and Midianite women sin with the Jewish People, and HaShem was prepared to annihilate the Jewish People. Zimri fueled the flames by sinning with Kazbi, and Pinchas stepped in and killed Zimri and Kazbi, thus appeasing HaShem’s wrath. In a simple sense, Zimri caused HaShem to become angry, and Pinchas appeased HaShem’s wrath. On a deeper level, however, Pinchas was rectifying the breach that was manifest amongst the Jewish People through the sin of immorality. It is said (Mishlei 6:32) noeif isha chasar leiv, but he who commits adultery is lacking an [understanding] heart. This verse can also be interpreted to mean that one who commits an immoral sin causes a deficiency in the heart of the nation. Thus, whereas Zimri was bent on breaching the unity of the Jewish People, Pinchas was set on mending the breach and allowing the Jewish People to once again become unified with HaShem. Perhaps it is for this reason that Zimri was referred to as Shlumiel, as through his actions, HaShem allowed Pinchas to bring about unity amongst the Jewish People. When wicked people exist in the world, it appears that the Name of HaShem is not complete, as we find regarding Amalek that the Medrash (Tanchumah end of Ki Seitzei) states that as long as Amalek is in existence, HaShem’s Name is not complete. Thus, when Pinchas killed Zimri, he allowed for HaShem’s Name to become complete again.
The Shabbos connection
Throughout the week we struggle with issues of strife and discord, and it is only with the onset of Shabbos, which is called Shalom, peace, do all harsh judgments depart, and then we can truly experience peace and tranquility. HaShem should allow us to overcome our differences with others and bring us true peace. With the proper observance of Shabbos, we will merit that HaShem will bring us the Final Redemption, speedily, in our days.
Shabbos Stories
The enthusiasm of youth
Rabbi Mordechai Kamenetzky writes: A number of years ago a dear friend of mine, I’ll call him Dovy, received a knock on the door of his home in Pittsburgh, Pennsylvania. A distinguished looking man stood at Dovy’s door. The stranger had a beard and looked at least ten years older than Dovy. He appeared to be either a Rebbi in a Yeshiva or a leader of a congregation. Dovy went for his checkbook.
“I just came to your home to say thank you,” he said gratefully. “Thank you?” asked my friend in astonishment. “I don’t even know who you are! In fact I don't even think I ever saw you in my life!” “Let me explain,” said the visitor in a clear and reassuring tone. “About fifteen or twenty years ago, you must have been no more than ten, I visited Pittsburgh. At that time, I was totally non-observant. I was facing many paths in my life. I lacked vision and direction. I explored returning to my roots, but I was not moved. Then I met you.”
Dovy looked at him incredulously. “Me?” He thought. “What do I have to do with this rabbi? And besides I was only about ten years old at the time.”
The Rabbi continued as if he read Dovy’s mind. “You were about ten years old and returning from a ball game. Your tzitzis were flying in every direction and beads of sweat were still on your face. And you were running.
“I stopped you to ask where you were going. You told me about Mincha, we spoke about what you were learning in your school. To you it was just the way of life, normal routine, but to me I saw something else. I saw a pure enthusiasm for everything Jewish from prayer to Talmud. All from a ten-year-old-kid. I asked for and made a note of your name.
“I left college to study in Israel. I did well. I am now a teacher in an Israel yeshiva. All these years I made sure to remember to thank the little kid whose little acts made the biggest impact on my life. You taught me something that no teacher had taught me until that time!”
Torah Study - Pleasure or Responsibility
Rabbi Eliyahu Hoffman writes: Perusing the Yahrtzeit section of an old “HaModia,” I came across the following exceptional description of the Yeshiva established by HaRav Yehuda Rosner Hy”d, Rav of Szekelheid. While meritorious in its own right, perhaps it will shed light on a section of this week’s parasha as well:
HaRav Rosner opened a yeshiva in Szekelheid, which he headed throughout his years there. Although he was eventually offered rabbinical positions in larger towns such as Uhel (Ujehly), he refused them on account of his yeshiva. Szekelheid had only 120 Jewish families, and that allowed the Rav to dedicate most of his time and attention to the yeshiva, which ultimately grew until, in the 1930’s, it housed over 300 bachurim.
R’ Yehuda ran the yeshiva almost singlehandedly, serving as Rosh Yeshiva (dean), mashgiach (supervisor), maggid shiur (teacher), and administrator. His Rebbetzin too assisted him devotedly, running the yeshiva kitchen, and adding a motherly touch for the bachurim where it was needed. The yeshiva was always strapped for funds, and making ends meet was always on R' Yehduah’s mind. Often there was not enough money to pay for Shabbos meals for the boys; HaRav Rosner’s solution was to take the money needed out of his personal salary as town rav. His talmidim recall that when his only son married, and received a dowry of 100,000 lei, the money was used to cover the yeshiva’s deficit.
Yeshiva in Szekelheid began at 4:30 a.m., when the vecker would go around the small town waking up the bachurim at their various lodgings. Sometimes the rav would surprise the bachurim by conducting an early- morning inspection to assure all had arisen.
Meanwhile, the Rebbetzin was already busy cooking breakfast for the students. Anyone not coming to yeshiva on time was not entitled to breakfast, unless of course they were sick, in which case warm, nourishing meals were sent to their rooms.
The learning at the yeshiva in Szekelheid was intense; tests were given every day or two. On Mondays, Tuesdays, and Wednesdays, HaRav Rosner delivered a shiur iyun (in-depth lecture) in the mornings and a shiur bekius (comprehensive lecture) in the afternoons. The shiur bekius progressed at the prodigious rate of three blatt a week.
On Friday, Shabbos (no days off!) and Sunday, the bachurim studied Chumash with Rashi, along with Orach Chaim and Yoreh Deah (two sections of Shulchan Aruch, the Code of Jewish Law), on which they were tested Sunday evening.
Every Thursday, a notice was posted with a page of Gemara that the boys were obliged to cover on their own, in order to encourage independent study. On this too, they were tested, to ensure that they were attaining a true understanding of the underlying issues, and to verify that the bachurim were using their time efficiently.
Testing was taken very seriously at the yeshiva. All bachurim were tested, although among the advanced bachurim only one boy was tested each week. Since the boy to be tested was chosen by lottery immediately before the test, every boy in the advanced group always needed to be prepared. The rest of the boys were called in to the rav four boys at a time, according to a list he had prepared. He would ask them questions; those who were clearly fluent with the material were sent off at once, while a weaker student might be held for additional questioning to determine where he was lacking, and what needed to be reviewed. All this contributed to an intense atmosphere that was felt by every bachur in the yeshiva.
Each bachur was assigned a card, on which the rav would write the results of each exam. At the end of the semester, the rav would write each boy a letter, along with a copy of his card, summarizing his achievements. The most advanced students often received an approbation designating them as “chaveir” or “moreinu” - titles of distinction. One would be hard pressed, I believe, to find present-day yeshivos where testing and examination is taken so seriously and with such intensity.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Bamidbar 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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 Bamidbar 5769
Peace through the actions of the wicked
Introduction
This week I was discussing with a friend of mine the name of the leader of the tribe of Shimon, Shlumiel Ben Tzurishaddai, whose name is mentioned in this week’s parashah (Bamidbar 2:12). I mentioned that the Ohr HaChaim (Bamidbar 7:36) writes that one possible reason that he was thus called was because his name alludes to the fact that shileim lo Keil al cheit Yosef vayeesof oso bamishmar, HaShem paid Shimon back for selling Yosef, by having Shimon locked up [when the brothers met Yosef for the first time]. Alternatively, writes the Ohr HaChaim, he was thus called because sheshileim HaShem bimaasei Zimri tzuri Shaddai, i.e. HaShem had Zimri killed by Pinchas, and HaShem’s wrath was appeased, and HaShem amar likilyono dai, HaShem allowed the destruction to cease.
Why would Zimri merit being called Shlumiel, which contains the name of HaShem?
The interpretations of the Ohr HaChaim should lead one to wonder why Zimri, who was a sinner, merited having the Name of HaShem, which is Shalom, contained in his name. What is even more noteworthy is that Pinchas was the one who killed Zimri and brought an end to the plague that had been catalyzed by the act of Zimri who sinned when he had a relationship with Kazbi, the Midianite woman. Regarding the reward for Pinchas, it is said (Bamidbar 25:12) lachein emor hinini nosein lo es brisi shalom, therefore, say: behold! I give him my covenant of peace. Thus, Pinchas earns a covenant of peace, whereas Zimri is known forever as Shlumiel. How are we to understand this phenomenon?
Through Zimri, Hashem’s Name was restored
To understand why Zimri is referred to as Shlumiel, it is worth examining the act that Zimri performed and its devastating effect on the Jewish People. The Gemara (Sanhedrin 106a) states that Balaam suggested to Balak that since the G-d of Israel despises immorality, they should cause the Jewish People to sin through immorality and then HaShem would become angry with the Jewish People. Balak had the Moabite and Midianite women sin with the Jewish People, and HaShem was prepared to annihilate the Jewish People. Zimri fueled the flames by sinning with Kazbi, and Pinchas stepped in and killed Zimri and Kazbi, thus appeasing HaShem’s wrath. In a simple sense, Zimri caused HaShem to become angry, and Pinchas appeased HaShem’s wrath. On a deeper level, however, Pinchas was rectifying the breach that was manifest amongst the Jewish People through the sin of immorality. It is said (Mishlei 6:32) noeif isha chasar leiv, but he who commits adultery is lacking an [understanding] heart. This verse can also be interpreted to mean that one who commits an immoral sin causes a deficiency in the heart of the nation. Thus, whereas Zimri was bent on breaching the unity of the Jewish People, Pinchas was set on mending the breach and allowing the Jewish People to once again become unified with HaShem. Perhaps it is for this reason that Zimri was referred to as Shlumiel, as through his actions, HaShem allowed Pinchas to bring about unity amongst the Jewish People. When wicked people exist in the world, it appears that the Name of HaShem is not complete, as we find regarding Amalek that the Medrash (Tanchumah end of Ki Seitzei) states that as long as Amalek is in existence, HaShem’s Name is not complete. Thus, when Pinchas killed Zimri, he allowed for HaShem’s Name to become complete again.
The Shabbos connection
Throughout the week we struggle with issues of strife and discord, and it is only with the onset of Shabbos, which is called Shalom, peace, do all harsh judgments depart, and then we can truly experience peace and tranquility. HaShem should allow us to overcome our differences with others and bring us true peace. With the proper observance of Shabbos, we will merit that HaShem will bring us the Final Redemption, speedily, in our days.
Shabbos Stories
The enthusiasm of youth
Rabbi Mordechai Kamenetzky writes: A number of years ago a dear friend of mine, I’ll call him Dovy, received a knock on the door of his home in Pittsburgh, Pennsylvania. A distinguished looking man stood at Dovy’s door. The stranger had a beard and looked at least ten years older than Dovy. He appeared to be either a Rebbi in a Yeshiva or a leader of a congregation. Dovy went for his checkbook.
“I just came to your home to say thank you,” he said gratefully. “Thank you?” asked my friend in astonishment. “I don’t even know who you are! In fact I don't even think I ever saw you in my life!” “Let me explain,” said the visitor in a clear and reassuring tone. “About fifteen or twenty years ago, you must have been no more than ten, I visited Pittsburgh. At that time, I was totally non-observant. I was facing many paths in my life. I lacked vision and direction. I explored returning to my roots, but I was not moved. Then I met you.”
Dovy looked at him incredulously. “Me?” He thought. “What do I have to do with this rabbi? And besides I was only about ten years old at the time.”
The Rabbi continued as if he read Dovy’s mind. “You were about ten years old and returning from a ball game. Your tzitzis were flying in every direction and beads of sweat were still on your face. And you were running.
“I stopped you to ask where you were going. You told me about Mincha, we spoke about what you were learning in your school. To you it was just the way of life, normal routine, but to me I saw something else. I saw a pure enthusiasm for everything Jewish from prayer to Talmud. All from a ten-year-old-kid. I asked for and made a note of your name.
“I left college to study in Israel. I did well. I am now a teacher in an Israel yeshiva. All these years I made sure to remember to thank the little kid whose little acts made the biggest impact on my life. You taught me something that no teacher had taught me until that time!”
Torah Study - Pleasure or Responsibility
Rabbi Eliyahu Hoffman writes: Perusing the Yahrtzeit section of an old “HaModia,” I came across the following exceptional description of the Yeshiva established by HaRav Yehuda Rosner Hy”d, Rav of Szekelheid. While meritorious in its own right, perhaps it will shed light on a section of this week’s parasha as well:
HaRav Rosner opened a yeshiva in Szekelheid, which he headed throughout his years there. Although he was eventually offered rabbinical positions in larger towns such as Uhel (Ujehly), he refused them on account of his yeshiva. Szekelheid had only 120 Jewish families, and that allowed the Rav to dedicate most of his time and attention to the yeshiva, which ultimately grew until, in the 1930’s, it housed over 300 bachurim.
R’ Yehuda ran the yeshiva almost singlehandedly, serving as Rosh Yeshiva (dean), mashgiach (supervisor), maggid shiur (teacher), and administrator. His Rebbetzin too assisted him devotedly, running the yeshiva kitchen, and adding a motherly touch for the bachurim where it was needed. The yeshiva was always strapped for funds, and making ends meet was always on R' Yehduah’s mind. Often there was not enough money to pay for Shabbos meals for the boys; HaRav Rosner’s solution was to take the money needed out of his personal salary as town rav. His talmidim recall that when his only son married, and received a dowry of 100,000 lei, the money was used to cover the yeshiva’s deficit.
Yeshiva in Szekelheid began at 4:30 a.m., when the vecker would go around the small town waking up the bachurim at their various lodgings. Sometimes the rav would surprise the bachurim by conducting an early- morning inspection to assure all had arisen.
Meanwhile, the Rebbetzin was already busy cooking breakfast for the students. Anyone not coming to yeshiva on time was not entitled to breakfast, unless of course they were sick, in which case warm, nourishing meals were sent to their rooms.
The learning at the yeshiva in Szekelheid was intense; tests were given every day or two. On Mondays, Tuesdays, and Wednesdays, HaRav Rosner delivered a shiur iyun (in-depth lecture) in the mornings and a shiur bekius (comprehensive lecture) in the afternoons. The shiur bekius progressed at the prodigious rate of three blatt a week.
On Friday, Shabbos (no days off!) and Sunday, the bachurim studied Chumash with Rashi, along with Orach Chaim and Yoreh Deah (two sections of Shulchan Aruch, the Code of Jewish Law), on which they were tested Sunday evening.
Every Thursday, a notice was posted with a page of Gemara that the boys were obliged to cover on their own, in order to encourage independent study. On this too, they were tested, to ensure that they were attaining a true understanding of the underlying issues, and to verify that the bachurim were using their time efficiently.
Testing was taken very seriously at the yeshiva. All bachurim were tested, although among the advanced bachurim only one boy was tested each week. Since the boy to be tested was chosen by lottery immediately before the test, every boy in the advanced group always needed to be prepared. The rest of the boys were called in to the rav four boys at a time, according to a list he had prepared. He would ask them questions; those who were clearly fluent with the material were sent off at once, while a weaker student might be held for additional questioning to determine where he was lacking, and what needed to be reviewed. All this contributed to an intense atmosphere that was felt by every bachur in the yeshiva.
Each bachur was assigned a card, on which the rav would write the results of each exam. At the end of the semester, the rav would write each boy a letter, along with a copy of his card, summarizing his achievements. The most advanced students often received an approbation designating them as “chaveir” or “moreinu” - titles of distinction. One would be hard pressed, I believe, to find present-day yeshivos where testing and examination is taken so seriously and with such intensity.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Bamidbar 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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
Thursday, May 14, 2009
Shabbos: Ta’am HaChaim Parashas Behar-Bechukosai 5769
שבת טעם החיים פרשת בהר-בחוקותי תשס"ט
Shabbos: Ta’am HaChaim Parashas Behar-Bechukosai 5769
Sustenance Torah and Shabbos
Introduction
In the difficult economic times that are currently prevalent, it is worth noting that this week’s parasha provides the solution. It is said (Vayikra 26:3) im bichukosai teileichu, if you will follow My decrees. Rashi quotes the Toras Kohanim that interprets this verse to mean, “if you toil in Torah,” then you will receive all the blessings mentioned further on. The Medrash (Vayikra Rabbah 35:1) states that it is said (Tehillim 119:59) chishavti derachai vaashivah raglai el eidosecho, I considered my ways and returned my feet to Your testimonies. Dovid HaMelech said, “Master of the world! Every day I calculated where I would go, and my feet brought me of their own accord to the synagogues and study halls.” This is what is meant when it is said “and returned my feet to Your testimonies.”
Running to your sustenance or away from it?
The Pinei Menachem writes that it is said in the name of one of the Mussar giants that he once witnessed a person running. The mussar giant queried the person regarding his destination and the person responded that he was running to attain his livelihood. The Mussar giant asked, “how do you know for certain that the destination which you are running to is where you will find your livelihood? Perhaps your sustenance is right here and your running is distancing you from it.” The Pinei Menachem writes that perhaps this is the meaning of the Medrash that Dovid declared, “Master of the world! Every day I calculated where I would go, and my feet brought me of their own accord to the synagogues and study halls.” A person thinks that he will go after hours to grab more business in another place, when in reality, the opposite is true. One who enters the study hall to engage in Torah study is the one who really attains something.
Torah is primary and earning a livelihood is secondary
Let us understand this idea. HaShem certainly wishes that a person should make a living, and one never knows from which source he will earn his livelihood. How can a person then justify his time studying Torah if at that time he is really required to earn a livelihood? While there are no clear answers to this question, it would appear that even according to the opinion of Rabbi Yishmael (Brachos 35b) that one must study Torah and conduct himself in the ways of the world, ones thoughts should always be on returning to the study hall to engage in Torah study. Regarding Torah study it is said (Yirmiah 33:25) koh amar HaShem im lo brisi yomam valaylah chukos shamayim vaaretz lo samti, thus said HaShem: If My covenant with the night and with the day would not be; had I not set up the laws of heaven and earth. The Gemara (Pesachim 68b) understands that this verse means that if not for the Jewish People engaging in Torah study, the world would not have reason to be in existence. One can certainly admit that one was not created to earn a livelihood. Rather, earning a livelihood is a penalty for Adam HaRishon having sinned, and so that one should not remain idle. Thus, while one is required to earn a livelihood, his thoughts should always be on the true accomplishment in life, which is the study of the Holy Torah.
The Shabbos connection
The Medrash (Tana Divei Eliyahu) states that HaShem tells the Jewish People, “although you work during the six days of the week, Shabbos should be entirely Torah.” The Zohar states that the six days of the week find their source of blessing in Shabbos. It would behoove all of us to strengthen our Shabbos observance and toil in the study of Torah on Shabbos, and then HaShem will surely provide us with a proper livelihood, which we can use to serve Him even more.
Shabbos Stories
Good Shabbos to the trees
Rabbi Yissachar Frand writes: Rav Mordechai Gifter (1916-2001) related an incident involving the Ponovezer Rav (1886-1969). In a Shemittah year, the Ponovezer Rav went over to a tree, kissed the tree and said “Good Shabbos to you.” Just like there is a special day - Shabbos - on which we have to feel special, so too in Eretz Yisroel during the Shemittah year, it is Shabbos for the land.
There’s always a better tomorrow
Rabbi Eliyahu Hoffman writes: A teacher once told me: “Even when I get very upset at a student; even when I've had to punish him severely, and inside I'm burning at his lack of derech eretz (manners), I still smile at him and tell him “A gutten tug” before he leaves my classroom. I know tomorrow he’ll be back, and even though today was a total failure, tomorrow is another day, and hopefully a better one. But if he thinks that I’ve given up on him, why should he even bother trying harder tomorrow?”
Rabbi Hoffman writes further: It is told that, as an orphaned boy just past the age of bar-mitzvah, Yisrael Meir Kagan - later known as the Chofetz Chaim - studied in Vilna under a renowned teacher and mentor whose other disciples were four and five years his elder. Yisrael Meir’s great mind, it seems, came to the attention of the city's powerful Haskalah (“Enlightenment”) movement, which sought to introduce Yeshiva students to the world of secular culture. The maskilim ran a government-sponsored academy in the city, and they greatly desired to lure the young prodigy to join their academy. In his own quiet but determined way, Yisrael Meir resisted all their attempts.
On one occasion, the dean of the academy challenged him: “Do not the Sages state, of those who toil in Torah, ‘You are fortunate, and all is good for you! (Tehillim 128:2)’ – ‘you are fortunate in This World, and all is good for you in the World to Come! (Avos 6:4)’ Now, can you honestly tell me that this is so? So many Torah scholars live in abject poverty and deprivation! Where is the happiness? Where is the fortune?”
“Show me true toil in Torah,” the youth answered with quiet conviction, “and I will show you true happiness and fortune.” [For Love of Torah p. 151-152]
Rabbi Hoffman writes further: There’s another reason why our humble Torah and mitzvos may in fact be very dear in Hashem's eyes. The Chofetz Chaim used to explain this with a parable: In the early 1900’s, in a large Russian city, a grain merchant complained to the Chofetz Chaim about his difficulty making a living. At the time, there was an abundance of grain, and the Chofetz Chaim was surprised that with such favorable conditions it was hard to be successful.
“It’s a buyer’s market,” the merchant said. “There’s so much grain to be sold that the buyers pick and choose only the highest grade - and that at bargain prices. Plus, they force me to extend them credit, and it takes me forever to see my money. They leave me with all the low-grade produce, which I'm forced to sell for almost nothing to farmers and cattle-raisers for animal feed.”
Many years later, after WW1 had taken its toll, and food and produce were scarce, the Chofetz Chaim again met the merchant. “How’s business?” he asked.
“Rebbe, Baruch HaShem it’s great! There’s a severe shortage of grain on the market. Whenever I have grain to sell, the buyers line-up in anticipation. An ad-hoc auction ensues, and I’m able to sell my produce at a very handsome mark-up. They’re so desperate to buy that they don't even check the quality – they’re ready to take shipment immediately, sight unseen! And they pay up-front in cash. I make more today on one wagon-load of grain than I did years ago on a month's worth!”
“Do you hear?” the Chofetz Chaim used to tell people when he would relate this incident. “When there’s abundance, things are cheap and buyers are picky. But when there’s a shortage, prices are high and no one even checks to see how good the merchandise is! In our forefathers’ times - in the times of the Tanaim, Amoraim, Geonim, Rishonim - even the early Acharonim, there was a great abundance of Torah. Their minds were brilliant, and they had tremendous patience and discipline. Back then, only the purest Torah - that learned with a perfect heart and righteous intentions (lishma) - was acceptable.
“But in our times,” he would say, “there’s such a severe shortage of Torah and mitzvos that they’re ‘selling’ at massive premiums - and Hashem hardly even checks the quality of the ‘merchandise!’ ‘Just bring me all your Torah and mitzvos,’ He says. Nowadays, whatever a Yid can do has value we can’t even begin to estimate!”
A learned Talmid Chacham once remarked to me, “Who can imagine the sechar (reward) for those who choose to dedicate their lives to Torah study in our times, when there’s so much out there to distract and divert, and when true dedication and commitment are such rare qualities.” Our mitzvos may indeed pale in comparison to the deeds of earlier generations, but when there's a shortage in the market, and we’ve got the merchandise, we’d be fools not to maximize our leverage and “sell” whatever we possibly can.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Behar-Bechukosai 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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 Behar-Bechukosai 5769
Sustenance Torah and Shabbos
Introduction
In the difficult economic times that are currently prevalent, it is worth noting that this week’s parasha provides the solution. It is said (Vayikra 26:3) im bichukosai teileichu, if you will follow My decrees. Rashi quotes the Toras Kohanim that interprets this verse to mean, “if you toil in Torah,” then you will receive all the blessings mentioned further on. The Medrash (Vayikra Rabbah 35:1) states that it is said (Tehillim 119:59) chishavti derachai vaashivah raglai el eidosecho, I considered my ways and returned my feet to Your testimonies. Dovid HaMelech said, “Master of the world! Every day I calculated where I would go, and my feet brought me of their own accord to the synagogues and study halls.” This is what is meant when it is said “and returned my feet to Your testimonies.”
Running to your sustenance or away from it?
The Pinei Menachem writes that it is said in the name of one of the Mussar giants that he once witnessed a person running. The mussar giant queried the person regarding his destination and the person responded that he was running to attain his livelihood. The Mussar giant asked, “how do you know for certain that the destination which you are running to is where you will find your livelihood? Perhaps your sustenance is right here and your running is distancing you from it.” The Pinei Menachem writes that perhaps this is the meaning of the Medrash that Dovid declared, “Master of the world! Every day I calculated where I would go, and my feet brought me of their own accord to the synagogues and study halls.” A person thinks that he will go after hours to grab more business in another place, when in reality, the opposite is true. One who enters the study hall to engage in Torah study is the one who really attains something.
Torah is primary and earning a livelihood is secondary
Let us understand this idea. HaShem certainly wishes that a person should make a living, and one never knows from which source he will earn his livelihood. How can a person then justify his time studying Torah if at that time he is really required to earn a livelihood? While there are no clear answers to this question, it would appear that even according to the opinion of Rabbi Yishmael (Brachos 35b) that one must study Torah and conduct himself in the ways of the world, ones thoughts should always be on returning to the study hall to engage in Torah study. Regarding Torah study it is said (Yirmiah 33:25) koh amar HaShem im lo brisi yomam valaylah chukos shamayim vaaretz lo samti, thus said HaShem: If My covenant with the night and with the day would not be; had I not set up the laws of heaven and earth. The Gemara (Pesachim 68b) understands that this verse means that if not for the Jewish People engaging in Torah study, the world would not have reason to be in existence. One can certainly admit that one was not created to earn a livelihood. Rather, earning a livelihood is a penalty for Adam HaRishon having sinned, and so that one should not remain idle. Thus, while one is required to earn a livelihood, his thoughts should always be on the true accomplishment in life, which is the study of the Holy Torah.
The Shabbos connection
The Medrash (Tana Divei Eliyahu) states that HaShem tells the Jewish People, “although you work during the six days of the week, Shabbos should be entirely Torah.” The Zohar states that the six days of the week find their source of blessing in Shabbos. It would behoove all of us to strengthen our Shabbos observance and toil in the study of Torah on Shabbos, and then HaShem will surely provide us with a proper livelihood, which we can use to serve Him even more.
Shabbos Stories
Good Shabbos to the trees
Rabbi Yissachar Frand writes: Rav Mordechai Gifter (1916-2001) related an incident involving the Ponovezer Rav (1886-1969). In a Shemittah year, the Ponovezer Rav went over to a tree, kissed the tree and said “Good Shabbos to you.” Just like there is a special day - Shabbos - on which we have to feel special, so too in Eretz Yisroel during the Shemittah year, it is Shabbos for the land.
There’s always a better tomorrow
Rabbi Eliyahu Hoffman writes: A teacher once told me: “Even when I get very upset at a student; even when I've had to punish him severely, and inside I'm burning at his lack of derech eretz (manners), I still smile at him and tell him “A gutten tug” before he leaves my classroom. I know tomorrow he’ll be back, and even though today was a total failure, tomorrow is another day, and hopefully a better one. But if he thinks that I’ve given up on him, why should he even bother trying harder tomorrow?”
Rabbi Hoffman writes further: It is told that, as an orphaned boy just past the age of bar-mitzvah, Yisrael Meir Kagan - later known as the Chofetz Chaim - studied in Vilna under a renowned teacher and mentor whose other disciples were four and five years his elder. Yisrael Meir’s great mind, it seems, came to the attention of the city's powerful Haskalah (“Enlightenment”) movement, which sought to introduce Yeshiva students to the world of secular culture. The maskilim ran a government-sponsored academy in the city, and they greatly desired to lure the young prodigy to join their academy. In his own quiet but determined way, Yisrael Meir resisted all their attempts.
On one occasion, the dean of the academy challenged him: “Do not the Sages state, of those who toil in Torah, ‘You are fortunate, and all is good for you! (Tehillim 128:2)’ – ‘you are fortunate in This World, and all is good for you in the World to Come! (Avos 6:4)’ Now, can you honestly tell me that this is so? So many Torah scholars live in abject poverty and deprivation! Where is the happiness? Where is the fortune?”
“Show me true toil in Torah,” the youth answered with quiet conviction, “and I will show you true happiness and fortune.” [For Love of Torah p. 151-152]
Rabbi Hoffman writes further: There’s another reason why our humble Torah and mitzvos may in fact be very dear in Hashem's eyes. The Chofetz Chaim used to explain this with a parable: In the early 1900’s, in a large Russian city, a grain merchant complained to the Chofetz Chaim about his difficulty making a living. At the time, there was an abundance of grain, and the Chofetz Chaim was surprised that with such favorable conditions it was hard to be successful.
“It’s a buyer’s market,” the merchant said. “There’s so much grain to be sold that the buyers pick and choose only the highest grade - and that at bargain prices. Plus, they force me to extend them credit, and it takes me forever to see my money. They leave me with all the low-grade produce, which I'm forced to sell for almost nothing to farmers and cattle-raisers for animal feed.”
Many years later, after WW1 had taken its toll, and food and produce were scarce, the Chofetz Chaim again met the merchant. “How’s business?” he asked.
“Rebbe, Baruch HaShem it’s great! There’s a severe shortage of grain on the market. Whenever I have grain to sell, the buyers line-up in anticipation. An ad-hoc auction ensues, and I’m able to sell my produce at a very handsome mark-up. They’re so desperate to buy that they don't even check the quality – they’re ready to take shipment immediately, sight unseen! And they pay up-front in cash. I make more today on one wagon-load of grain than I did years ago on a month's worth!”
“Do you hear?” the Chofetz Chaim used to tell people when he would relate this incident. “When there’s abundance, things are cheap and buyers are picky. But when there’s a shortage, prices are high and no one even checks to see how good the merchandise is! In our forefathers’ times - in the times of the Tanaim, Amoraim, Geonim, Rishonim - even the early Acharonim, there was a great abundance of Torah. Their minds were brilliant, and they had tremendous patience and discipline. Back then, only the purest Torah - that learned with a perfect heart and righteous intentions (lishma) - was acceptable.
“But in our times,” he would say, “there’s such a severe shortage of Torah and mitzvos that they’re ‘selling’ at massive premiums - and Hashem hardly even checks the quality of the ‘merchandise!’ ‘Just bring me all your Torah and mitzvos,’ He says. Nowadays, whatever a Yid can do has value we can’t even begin to estimate!”
A learned Talmid Chacham once remarked to me, “Who can imagine the sechar (reward) for those who choose to dedicate their lives to Torah study in our times, when there’s so much out there to distract and divert, and when true dedication and commitment are such rare qualities.” Our mitzvos may indeed pale in comparison to the deeds of earlier generations, but when there's a shortage in the market, and we’ve got the merchandise, we’d be fools not to maximize our leverage and “sell” whatever we possibly can.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Behar-Bechukosai 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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, May 8, 2009
Shabbos: Ta’am HaChaim Parashas Emor 5769
שבת טעם החיים פרשת אמור תשס"ט
Shabbos: Ta’am HaChaim Parashas Emor 5769
Sticking together
Introduction
In this week’s parasha, the Torah informs us of the man who was a son of an Egyptian man and a Jewish woman, who blasphemed using the Name of HaShem. This man was sentenced to death by stoning. The Medrash (Toras Kohanim) states that the background of this incident was that this man sought to pitch his tent in the encampment of the tribe of Dan, and he was informed that the encampment was determined by the lineage of one’s father. In this man’s case, he was out of the pale, as his father was an Egyptian. The man then went to Moshe to adjudicate his case and he was found guilty, so he blasphemed by using HaShem’s Name.
The mekallel and the mekosheish were at the same time
What is the lesson that is contained in this incident? There is an interesting statement in the Medrash that at first glance does not appear to have any connection with the incident. The Medrash (Toras Kohanim Vayikra 24:10) states that the incident with the mekallel, i.e. the blasphemer, and the incident regarding the mekosheish, the one who gathered wood on Shabbos, were at the same time. The Baal HaTurim (Ibid) writes that this teaches us that one who desecrates the Shabbos is akin to one who denies the existence of HaShem. It would seem that there is another lesson that can be derived from the fact that incidents regarding the mekallel and the mekosheish occurred at the same time.
The encampment of the Jewish People in the Wilderness was one of unity
The encampment in the Wilderness was not merely a practical method of settling the Jewish People while they sojourned in the Wilderness. Rather, the Medrash (Bamidbar Rabbah 2:3) teaches us at the Giving of the Torah, that the Jewish People witnessed the encampment of the angels in heaven and they desired that encampment. Thus, the encampment of the Jewish People in the Wilderness was a matter of holiness and endearment. This was the encampment that the son of the Egyptian wished to become a part of. Ina addition to the fact that the encampment was determined by the paternal lineage, there was another element to this encampment. The aspect of this encampment that this man failed to appreciate was the fact that the encampment was to be akin to the encampment at Sinai, where the Jewish People encamped as one man with one heart, in unity. The son of the Egyptian, however, demonstrated with his behavior the antithesis of this ideal, and he stirred up controversy in the Wilderness. It was his contentiousness that ultimately led to his punishment by stoning.
The Shabbos connection
Shabbos is a time when the Jewish People, are all united, despite the struggles that we encounter during the week. It is noteworthy that it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. This idea can be interpreted to mean that on Shabbos, we are all required to dwell together in unity. It is for this reason that the incident of the mekallel and the incident of the mekosheish are juxtaposed, to teach us how much one should distance himself from strife and quarrel, and instead to seek peace. Shabbos is referred to as shalom, and we should all merit observing Shabbos in unity and tranquility.
Shabbos Stories
Mitzvah Vigilante
Rabbi Mordechai Kamenetzky writes: This past Thursday evening I went to be Menachem Avel (in the vernacular pay a shiva call) a friend, Rabbi Zissel Zelman, who was sitting shiva for his father. He is a Chicago native whose father, Rabbi Zelman, grew up in Chicago way before Torah Judaism had flourished there. Reb Zissel related that as a young man, his father would pass the newsstand every Saturday night after shul to pick up a paper. As he did not carry money with him, he had made an arrangement with the vendors to return on Sunday morning to pay the vendor.
Rabbi Zelman was not interested in the sports pages nor was he interested in the headlines. In fact he was not interested in the paper altogether. Rabbi Zelman bought the paper for his mother. She also was not interested in the sports or the news. She was interested in the dead. Every Saturday night she would comb the paper looking for announcements of tombstone unveilings that were to take place on Sunday at the Jewish Cemeteries. An unveiling is a time when people are charitable, and the elderly Mrs. Zelman would go to the cemeteries and raise funds from the gathered for Yeshivos in Europe in Israel. She would eventually turn the coins into bills and send the money overseas. A plaque hangs today in the Slobodka Yeshiva in Israel commemorating her efforts.
Rabbi Kamenetzky writes further: My grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, told me the story of how, as the Rav of Toronto, he was quickly introduced to a new world, far different than the world he was accustomed to as the Rav of the tiny Lithuanian shtetl of Tzitivyan, which he left in 1937. One of his congregants had invited him to a pidyon haben, a special ceremony and feast made when a first-born child reaches thirty days old and his father redeems him from the kohen for five silver shekels (dollars).
Entering the hall, Rav Yaakov was impressed by the beautiful meal prepared in honor of the event. He was reviewing the procedure, and the interaction with the Kohen that would frame the event, when the father of the child introduced Rav Yaakov to his father-in-law, a Mr. Segal. Suddenly, Rav Yaakov realized that there was trouble. If Mr. Segal was a Levite, as the name Segal traditionally denotes (Segan Likohen, an assistant to the Kohen), than there would be no need for a Pidyon Haben. For, if the mother of the child is the daughter of either a Kohen or Levi, then no redemption is necessary.
“Mr. Segal,” asked Rav Yaakov, “are you by any chance a Levi?” “Of course!” beamed the elderly Segal.
Rav Yaakov tried to explain to the father of the child that a pidyon haben was unnecessary, but the father was adamant. He had prepared a great spread, appointed a kohen, and even had the traditional silver tray sprinkled with garlic and sugar cubes, awaiting the baby. He wanted to carry out the ceremony!
It took quite a while for Rav Yaakov to dissuade the man that this was no mitzvah, and to perform the ceremony with a blessing would be not only superfluous, but also irreverent and a transgression.
(In fact, one apocryphal ending has the father complaining, “What do you mean, I don't have to make a pidyon haben? I made one for my first son and I'm going to make one for this son!”)
Ultimately, Rav Yaakov, convinced the man to transform the celebration into a party commemorating, his child’s 30th day entered in good health, an important milestone with many halachic ramifications.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Emor 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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 Emor 5769
Sticking together
Introduction
In this week’s parasha, the Torah informs us of the man who was a son of an Egyptian man and a Jewish woman, who blasphemed using the Name of HaShem. This man was sentenced to death by stoning. The Medrash (Toras Kohanim) states that the background of this incident was that this man sought to pitch his tent in the encampment of the tribe of Dan, and he was informed that the encampment was determined by the lineage of one’s father. In this man’s case, he was out of the pale, as his father was an Egyptian. The man then went to Moshe to adjudicate his case and he was found guilty, so he blasphemed by using HaShem’s Name.
The mekallel and the mekosheish were at the same time
What is the lesson that is contained in this incident? There is an interesting statement in the Medrash that at first glance does not appear to have any connection with the incident. The Medrash (Toras Kohanim Vayikra 24:10) states that the incident with the mekallel, i.e. the blasphemer, and the incident regarding the mekosheish, the one who gathered wood on Shabbos, were at the same time. The Baal HaTurim (Ibid) writes that this teaches us that one who desecrates the Shabbos is akin to one who denies the existence of HaShem. It would seem that there is another lesson that can be derived from the fact that incidents regarding the mekallel and the mekosheish occurred at the same time.
The encampment of the Jewish People in the Wilderness was one of unity
The encampment in the Wilderness was not merely a practical method of settling the Jewish People while they sojourned in the Wilderness. Rather, the Medrash (Bamidbar Rabbah 2:3) teaches us at the Giving of the Torah, that the Jewish People witnessed the encampment of the angels in heaven and they desired that encampment. Thus, the encampment of the Jewish People in the Wilderness was a matter of holiness and endearment. This was the encampment that the son of the Egyptian wished to become a part of. Ina addition to the fact that the encampment was determined by the paternal lineage, there was another element to this encampment. The aspect of this encampment that this man failed to appreciate was the fact that the encampment was to be akin to the encampment at Sinai, where the Jewish People encamped as one man with one heart, in unity. The son of the Egyptian, however, demonstrated with his behavior the antithesis of this ideal, and he stirred up controversy in the Wilderness. It was his contentiousness that ultimately led to his punishment by stoning.
The Shabbos connection
Shabbos is a time when the Jewish People, are all united, despite the struggles that we encounter during the week. It is noteworthy that it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. This idea can be interpreted to mean that on Shabbos, we are all required to dwell together in unity. It is for this reason that the incident of the mekallel and the incident of the mekosheish are juxtaposed, to teach us how much one should distance himself from strife and quarrel, and instead to seek peace. Shabbos is referred to as shalom, and we should all merit observing Shabbos in unity and tranquility.
Shabbos Stories
Mitzvah Vigilante
Rabbi Mordechai Kamenetzky writes: This past Thursday evening I went to be Menachem Avel (in the vernacular pay a shiva call) a friend, Rabbi Zissel Zelman, who was sitting shiva for his father. He is a Chicago native whose father, Rabbi Zelman, grew up in Chicago way before Torah Judaism had flourished there. Reb Zissel related that as a young man, his father would pass the newsstand every Saturday night after shul to pick up a paper. As he did not carry money with him, he had made an arrangement with the vendors to return on Sunday morning to pay the vendor.
Rabbi Zelman was not interested in the sports pages nor was he interested in the headlines. In fact he was not interested in the paper altogether. Rabbi Zelman bought the paper for his mother. She also was not interested in the sports or the news. She was interested in the dead. Every Saturday night she would comb the paper looking for announcements of tombstone unveilings that were to take place on Sunday at the Jewish Cemeteries. An unveiling is a time when people are charitable, and the elderly Mrs. Zelman would go to the cemeteries and raise funds from the gathered for Yeshivos in Europe in Israel. She would eventually turn the coins into bills and send the money overseas. A plaque hangs today in the Slobodka Yeshiva in Israel commemorating her efforts.
Rabbi Kamenetzky writes further: My grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, told me the story of how, as the Rav of Toronto, he was quickly introduced to a new world, far different than the world he was accustomed to as the Rav of the tiny Lithuanian shtetl of Tzitivyan, which he left in 1937. One of his congregants had invited him to a pidyon haben, a special ceremony and feast made when a first-born child reaches thirty days old and his father redeems him from the kohen for five silver shekels (dollars).
Entering the hall, Rav Yaakov was impressed by the beautiful meal prepared in honor of the event. He was reviewing the procedure, and the interaction with the Kohen that would frame the event, when the father of the child introduced Rav Yaakov to his father-in-law, a Mr. Segal. Suddenly, Rav Yaakov realized that there was trouble. If Mr. Segal was a Levite, as the name Segal traditionally denotes (Segan Likohen, an assistant to the Kohen), than there would be no need for a Pidyon Haben. For, if the mother of the child is the daughter of either a Kohen or Levi, then no redemption is necessary.
“Mr. Segal,” asked Rav Yaakov, “are you by any chance a Levi?” “Of course!” beamed the elderly Segal.
Rav Yaakov tried to explain to the father of the child that a pidyon haben was unnecessary, but the father was adamant. He had prepared a great spread, appointed a kohen, and even had the traditional silver tray sprinkled with garlic and sugar cubes, awaiting the baby. He wanted to carry out the ceremony!
It took quite a while for Rav Yaakov to dissuade the man that this was no mitzvah, and to perform the ceremony with a blessing would be not only superfluous, but also irreverent and a transgression.
(In fact, one apocryphal ending has the father complaining, “What do you mean, I don't have to make a pidyon haben? I made one for my first son and I'm going to make one for this son!”)
Ultimately, Rav Yaakov, convinced the man to transform the celebration into a party commemorating, his child’s 30th day entered in good health, an important milestone with many halachic ramifications.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Emor 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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, May 1, 2009
Shabbos: Ta’am HaChaim Parashas Acharei –Mos-Kedoshim 5769
שבת טעם החיים פרשת אחרי מות-קדושים תשס"ט
Shabbos: Ta’am HaChaim Parashas Acharei –Mos-Kedoshim 5769
Honoring ones parents and Shabbos
Introduction
In this week’s parasha, Kedoshim, it is said (Vayikra 19:3) ish imo viaviv tirau vies Shabsosai tishmoru ani HaShem Elokeichem, every man: your mother and father shall you revere and My Shabbosos shall you observe – I am HaShem, your G-d. Why is the mitzvah of observing Shabbos juxtaposed to the mitzvah of fearing ones parents? Rashi cites the Medrash that states that the Torah is teaching us that although one is required to fear his parents, if a parent instructs a child to violate the Shabbos, the child is prohibited from listening to the parent. The obvious question on this interpretation is, why did the Torah choose too juxtapose specifically the commandment of fearing ones parents next to the mitzvah of observing the Shabbos?
The reason why we honor our parents
In order to answer this question, it is important to gain an insight into the mitzvah of fearing ones parents. The Ramban (Shemos 20:12) writes that the reason why the Torah placed the mitzvah of honoring ones parents in the Ten Commandmenst to teach us that just as there is a mitzvah to acknowledge HaShem as our G-d and not to claim anything else as our creator, so too we are instructed to honor our parents and not to serve them for selfish motives. The Baal HaTurim (Ibid) writes that the Torah juxtaposes the mitzvah of honoring ones parents to the mitzvah of observing Shabbos, to teach us that just as one is required to honor the Shabbos, so too one is required to honor ones parents. Let us understand what the connection is between honoring the Shabbos and honoring ones parents.
The reward for honoring ones parents is primarily in the World to Come
The Gemara (Kiddushin 39b) states that the reward for observing the mitzvah of honoring ones parents is that one earns a portion in the World to Come. One must wonder why the Torah specifies that the reward for this mitzvah is in the world to Come. Is not the reward for all mitzvos in the World to Come? What is unique about the mitzvah of honoring ones parents? Perhaps the explanation for this is that regarding other mitzvos, one also benefits in this world. An example of this would be the mitzvah of loving another Jew. When one loves a fellow Jew, he is creating bonds of friendship, and he can also benefit from this relationship. When one honors his parents, however, he may be benefiting by having his parents treat him nicer. Nonetheless, it requires great effort to honor a parents’ wishes, and many times a parent instruct a child to perform an act that is contrary to the desires of the child. It is for this reason that the Torah specifies that the reward for honoring ones parents is primarily in the World to Come, when he will be able to discern the benefits of having performed this mitzvah. In a similar vein, Shabbos is a semblance of the World to Come. The reason for this is because there is a great effort involved in preparing for Shabbos, and as the Gemara (Avodah Zara 3a) states, one who prepares on Erev Shabbos will eat on Shabbos. Thus, we see a direct connection between the mitzvah of honoring and fearing ones parents and the mitzvah of observing Shabbos
The Shabbos connection
Throughout the week we are faced with forces and desires that are the antithesis of holiness and purity. We struggle each week to desist these forces and at times we may despair, thinking that we cannot be victorious in our struggle. Yet, HaShem has prepared the antidote before the blow, and in His infinite mercy, he has bestowed us with the special gift of Shabbos. Hashem offers us the Shabbos as a taste of the World to Come, when there will no longer be a struggle with our Evil Inclination, and we will all bask in His Presence, for eternity.
Shabbos Stories
Rav Chaim’s Request For Forgiveness
Rabbi Yissachar Frand writes Acharei Mos is the parasha of the Yom Kippur service. The passuk says, “For on this day, He shall provide atonement for you to cleanse you, from all your sins before HaShem shall you be cleansed” [Vayikra 16:30]. Rabbi Elazar ben Azaria (in the last Mishneh of tractate Yoma [8:9]) derives the following lesson from that passuk: Sins between man and G-d Yom Kippur atones for, however Yom Kippur does not atone for sins against one's fellow man, until he first appeases his fellow man.
The Gemara [Yoma 87a] states in the name of Rav Yitzchak: “Whoever angers his friend needs to appease him.” Rav Yitzchak cites as a proof a series of pessukim in Mishlei [6:1-3]: “My son, if you have been a guarantor for your friend, if you have given your handshake for a stranger, you have been trapped by the words of your mouth, snared by the words of your mouth, do this, therefore, my child and be rescued; for you have come into your fellow's hand. Go humble yourself before him and placate your fellow.”
At first glance, this teaching of the Amora Rav Yitzchak seems very strange. Why do we need his exegesis from the pessukim in Mishlei to teach us the fact that one needs to appease his friend, if we have an explicit passuk from Chumash -– cited by the Tanna Rav Elazar ben Azaria -- that teaches us the same thing?
Rav Chaim Soleveitchik explained the novelty of Rav Yitzchak’s teaching to his son, Rav Moshe Soleveitchik, in the course of an incident that happened in Brisk. A certain butcher came to the Beis Din of Rav Chaim Soleveitchik (Rav of Brisk) and Rav Simcha Zelig (Dayan of Brisk) asking them to adjudicate a din Torah involving a sum of 3,000 rubles. Rav Chaim suggested they make a compromise (peshara), but the butcher refused. The Beis Din then heard the case and decided against the butcher. The butcher reacted angrily to this, and started yelling at Rav Chaim, calling him a thief and a murderer.
Rav Chaim answered back: “When you came to this court, I suggested that you compromise with your disputant, but you refused. Since it was you who refused the compromise, it is not my fault that you have now lost 3,000 rubles. It is your own fault.” The butcher yelled even louder at Rav Chaim. Rav Chaim then said, “You disrespectful one, get out of here!”
On Erev Yom Kippur, Rav Chaim told his 3 sons that he must go to the butcher and ask for his forgiveness for the harsh words they exchanged that day in court. The Rav of Brisk accompanied by his 3 sons went to the shul where the butcher davened. Everyone was davening with their tallesim over their heads so it was impossible to tell who was who. Rav Chaim went around from person to person until he finally found the butcher. Rav Chaim then said, “I want to ask your forgiveness for calling you disrespectful and sending you out of my court.” The butcher turned to Rav Chaim -– right before Kol Nidrei -- and said, “I do not forgive you. You are a thief and a murderer!”
Rav Chaim responded: “The halacha is that I must ask you three times in front of three people for forgiveness. I have brought my three sons here with me. Will you forgive me?” Again the response was “No!” The exchange was repeated three times and then Rav Chaim said, “I have discharged my duty and am ready to leave.” Before leaving he turned once more to the butcher and said, “You should know that at this point I am no longer obligated to ask for your forgiveness. In fact, you were the one who insulted me in the first place, and I had a right to respond in kind to your insolence. The only reason I came to appease you is because it is meritorious to overlook one’s honor and accept embarrassment rather than cause embarrassment to others. I was not obligated to ask your forgiveness, but I did it anyway, three times in front of three people. I am leaving. Now it is your problem!”
When they left the synagogue, Rav Moshe Soleveitchik asked his father why he went in the first place, when he never did anything wrong and it was the butcher who should have been asking for forgiveness all along.
Rav Chaim explained to his son that this was in fact the novelty in the ruling of Rav Yitzchak in Yoma. The passuk in Acharei Mos cited by Rav Elazar ben Azaria in the Mishneh teaches that if one WRONGS his fellow man, he must ask forgiveness. The pessukim in Mishlei expounded by Rav Yitzchak teach that if one angers his fellow man – even justifiably so – he still needs to try to make peace and ask for forgiveness.
This was not the type of “mechilah request” which would have held back the effectiveness of Rav Chaim's Teshuvah vis a vis sins between man and G-d. Those are only for sins where you in fact harmed someone or insulted him inappropriately. Rav Yitzchak is saying a stronger teaching: Even when I am 100% right, if I utter harsh words against my fellow man, it is still appropriate for me to beg forgiveness and attempt to restore friendship between us.
This, Rav Chaim, said is the meaning of the Shulchan Aruch when it states that on Erev Yom Kippur, every person needs to ask for forgiveness from his fellow man. This halacha is difficult –- if I wronged someone, why should I wait until Erev Yom Kippur to make amends? The answer is that this law is not speaking about a case where I've wronged someone. Nevertheless, on Erev Yom Kippur there is a special obligation to make peace even when, strictly speaking, no amends are called for.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Acharei –Mos-Kedoshim 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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 Acharei –Mos-Kedoshim 5769
Honoring ones parents and Shabbos
Introduction
In this week’s parasha, Kedoshim, it is said (Vayikra 19:3) ish imo viaviv tirau vies Shabsosai tishmoru ani HaShem Elokeichem, every man: your mother and father shall you revere and My Shabbosos shall you observe – I am HaShem, your G-d. Why is the mitzvah of observing Shabbos juxtaposed to the mitzvah of fearing ones parents? Rashi cites the Medrash that states that the Torah is teaching us that although one is required to fear his parents, if a parent instructs a child to violate the Shabbos, the child is prohibited from listening to the parent. The obvious question on this interpretation is, why did the Torah choose too juxtapose specifically the commandment of fearing ones parents next to the mitzvah of observing the Shabbos?
The reason why we honor our parents
In order to answer this question, it is important to gain an insight into the mitzvah of fearing ones parents. The Ramban (Shemos 20:12) writes that the reason why the Torah placed the mitzvah of honoring ones parents in the Ten Commandmenst to teach us that just as there is a mitzvah to acknowledge HaShem as our G-d and not to claim anything else as our creator, so too we are instructed to honor our parents and not to serve them for selfish motives. The Baal HaTurim (Ibid) writes that the Torah juxtaposes the mitzvah of honoring ones parents to the mitzvah of observing Shabbos, to teach us that just as one is required to honor the Shabbos, so too one is required to honor ones parents. Let us understand what the connection is between honoring the Shabbos and honoring ones parents.
The reward for honoring ones parents is primarily in the World to Come
The Gemara (Kiddushin 39b) states that the reward for observing the mitzvah of honoring ones parents is that one earns a portion in the World to Come. One must wonder why the Torah specifies that the reward for this mitzvah is in the world to Come. Is not the reward for all mitzvos in the World to Come? What is unique about the mitzvah of honoring ones parents? Perhaps the explanation for this is that regarding other mitzvos, one also benefits in this world. An example of this would be the mitzvah of loving another Jew. When one loves a fellow Jew, he is creating bonds of friendship, and he can also benefit from this relationship. When one honors his parents, however, he may be benefiting by having his parents treat him nicer. Nonetheless, it requires great effort to honor a parents’ wishes, and many times a parent instruct a child to perform an act that is contrary to the desires of the child. It is for this reason that the Torah specifies that the reward for honoring ones parents is primarily in the World to Come, when he will be able to discern the benefits of having performed this mitzvah. In a similar vein, Shabbos is a semblance of the World to Come. The reason for this is because there is a great effort involved in preparing for Shabbos, and as the Gemara (Avodah Zara 3a) states, one who prepares on Erev Shabbos will eat on Shabbos. Thus, we see a direct connection between the mitzvah of honoring and fearing ones parents and the mitzvah of observing Shabbos
The Shabbos connection
Throughout the week we are faced with forces and desires that are the antithesis of holiness and purity. We struggle each week to desist these forces and at times we may despair, thinking that we cannot be victorious in our struggle. Yet, HaShem has prepared the antidote before the blow, and in His infinite mercy, he has bestowed us with the special gift of Shabbos. Hashem offers us the Shabbos as a taste of the World to Come, when there will no longer be a struggle with our Evil Inclination, and we will all bask in His Presence, for eternity.
Shabbos Stories
Rav Chaim’s Request For Forgiveness
Rabbi Yissachar Frand writes Acharei Mos is the parasha of the Yom Kippur service. The passuk says, “For on this day, He shall provide atonement for you to cleanse you, from all your sins before HaShem shall you be cleansed” [Vayikra 16:30]. Rabbi Elazar ben Azaria (in the last Mishneh of tractate Yoma [8:9]) derives the following lesson from that passuk: Sins between man and G-d Yom Kippur atones for, however Yom Kippur does not atone for sins against one's fellow man, until he first appeases his fellow man.
The Gemara [Yoma 87a] states in the name of Rav Yitzchak: “Whoever angers his friend needs to appease him.” Rav Yitzchak cites as a proof a series of pessukim in Mishlei [6:1-3]: “My son, if you have been a guarantor for your friend, if you have given your handshake for a stranger, you have been trapped by the words of your mouth, snared by the words of your mouth, do this, therefore, my child and be rescued; for you have come into your fellow's hand. Go humble yourself before him and placate your fellow.”
At first glance, this teaching of the Amora Rav Yitzchak seems very strange. Why do we need his exegesis from the pessukim in Mishlei to teach us the fact that one needs to appease his friend, if we have an explicit passuk from Chumash -– cited by the Tanna Rav Elazar ben Azaria -- that teaches us the same thing?
Rav Chaim Soleveitchik explained the novelty of Rav Yitzchak’s teaching to his son, Rav Moshe Soleveitchik, in the course of an incident that happened in Brisk. A certain butcher came to the Beis Din of Rav Chaim Soleveitchik (Rav of Brisk) and Rav Simcha Zelig (Dayan of Brisk) asking them to adjudicate a din Torah involving a sum of 3,000 rubles. Rav Chaim suggested they make a compromise (peshara), but the butcher refused. The Beis Din then heard the case and decided against the butcher. The butcher reacted angrily to this, and started yelling at Rav Chaim, calling him a thief and a murderer.
Rav Chaim answered back: “When you came to this court, I suggested that you compromise with your disputant, but you refused. Since it was you who refused the compromise, it is not my fault that you have now lost 3,000 rubles. It is your own fault.” The butcher yelled even louder at Rav Chaim. Rav Chaim then said, “You disrespectful one, get out of here!”
On Erev Yom Kippur, Rav Chaim told his 3 sons that he must go to the butcher and ask for his forgiveness for the harsh words they exchanged that day in court. The Rav of Brisk accompanied by his 3 sons went to the shul where the butcher davened. Everyone was davening with their tallesim over their heads so it was impossible to tell who was who. Rav Chaim went around from person to person until he finally found the butcher. Rav Chaim then said, “I want to ask your forgiveness for calling you disrespectful and sending you out of my court.” The butcher turned to Rav Chaim -– right before Kol Nidrei -- and said, “I do not forgive you. You are a thief and a murderer!”
Rav Chaim responded: “The halacha is that I must ask you three times in front of three people for forgiveness. I have brought my three sons here with me. Will you forgive me?” Again the response was “No!” The exchange was repeated three times and then Rav Chaim said, “I have discharged my duty and am ready to leave.” Before leaving he turned once more to the butcher and said, “You should know that at this point I am no longer obligated to ask for your forgiveness. In fact, you were the one who insulted me in the first place, and I had a right to respond in kind to your insolence. The only reason I came to appease you is because it is meritorious to overlook one’s honor and accept embarrassment rather than cause embarrassment to others. I was not obligated to ask your forgiveness, but I did it anyway, three times in front of three people. I am leaving. Now it is your problem!”
When they left the synagogue, Rav Moshe Soleveitchik asked his father why he went in the first place, when he never did anything wrong and it was the butcher who should have been asking for forgiveness all along.
Rav Chaim explained to his son that this was in fact the novelty in the ruling of Rav Yitzchak in Yoma. The passuk in Acharei Mos cited by Rav Elazar ben Azaria in the Mishneh teaches that if one WRONGS his fellow man, he must ask forgiveness. The pessukim in Mishlei expounded by Rav Yitzchak teach that if one angers his fellow man – even justifiably so – he still needs to try to make peace and ask for forgiveness.
This was not the type of “mechilah request” which would have held back the effectiveness of Rav Chaim's Teshuvah vis a vis sins between man and G-d. Those are only for sins where you in fact harmed someone or insulted him inappropriately. Rav Yitzchak is saying a stronger teaching: Even when I am 100% right, if I utter harsh words against my fellow man, it is still appropriate for me to beg forgiveness and attempt to restore friendship between us.
This, Rav Chaim, said is the meaning of the Shulchan Aruch when it states that on Erev Yom Kippur, every person needs to ask for forgiveness from his fellow man. This halacha is difficult –- if I wronged someone, why should I wait until Erev Yom Kippur to make amends? The answer is that this law is not speaking about a case where I've wronged someone. Nevertheless, on Erev Yom Kippur there is a special obligation to make peace even when, strictly speaking, no amends are called for.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Acharei –Mos-Kedoshim 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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)
