שבת טעם החיים פרשת ואתחנן תשס"ט
Shabbos: Ta’am HaChaim Parashas Vaeschanan 5769
Less joy leads to the ultimate joy
Introduction
In this week’s parasha we learn of how Moshe requested from HaShem that he be granted entry into Eretz Yisroel. After entreating HaShem with numerous supplications, it is said (Devarim 3:26) vayisabeir HaShem bi limaanchem vilo shama eilay vayomer HaShem eilay rav lach al tosef dabeir eilay od badavar hazeh, but HaShem became angry with me because of you and He did not listen to me; HaShem said to me, “It is too much for you! Do not continue to speak to Me further about this matter. Rashi cites the Medrash that states that HaShem was telling Moshe with the words rav lach, that there is much more awaiting you in the World to Come. How are we to understand this consolation to Moshe? If Moshe wished to enter Eretz Yisroel, of what benefit was there to him to know that he would earn a great share in the World to Come?
The difference between Adar and Av
In order to understand this Medrash, we first need to understand the significance of the word rav, much. The Gemara (Taanis 29a) states that kisheim shemishenichnas Av mimaatin bisimcha kach mishenichnas Adar marbim bisimcha, just like when the month of Av commences we decrease our joy, so too when the month of Adar commences we increase our joy. I heard from Rabbi Yisroel Dovid Schlesinger, Shlita of Monsey who quoted the Ben Yehoyada (Taanis Ibid) who writes that the difference in gematria between the words Av and Adar is 202, and the word rav equals 202. This alludes to the idea that in Av we decrease our joy and in Adar we increase our joy. Perhaps we can suggest that there is another meaning to this gematria. Let us understand the meaning of joy. When someone is anticipating something, this means that he is looking to increase upon what he currently has. A person who is going to get married or will be having a child will be increasing what he or she has at present. Conversely, one who is not anticipating something is concerned that he is going to decrease what he currently has. In the month of Av, we are not anticipating an increase, as we know that the Bais HaMikdash was destroyed on the ninth of Av, so we decrease our level of joy. In the month of Adar, however, we are anticipating the holiday of Purim, so we increase our level of joy.
The similarity between Adar and Av
The difficulty with this explanation is that while it is true that in the month of Av we are required to decrease our level of joy, it is not correct that we have nothing to look forward to. The purpose of mourning on Tisha Baav is not so that we remain in this state of mourning. The reason we mourn is so that we will be inspired to better our ways and when HaShem sees that we are truly repentant, He will have compassion on us and bring the Final Redemption. This being the case, we should really anticipate Tisha Baav, as this day is an opportunity for us to become inspired and hopefully witness the Ultimate Redemption. I would therefore like to suggest that the difference in gematria between the word Adar and the word av reflects this idea that in both months we are seeking to increase our joy. However, in the month of Adar we commence the month with joy and continue to increase our level of joy, whereas in the month of Av, we must first diminish our level of joy and only then will we see an increase our joy. It is for this reason that the Mishna states that the same way that with the commencement of Av we diminish our level of joy, so too with the commencement of Adar we increase our level of joy. The word kisheim, just like, hints to the idea that in both months we are ultimately looking to increase our level of joy.
Hashem consoled Moshe with an even greater reward
Based on this explanation of the Gemara in Taanis, we can now better understand what HaShem was telling Moshe when Moshe sought to gain entry into Eretz Yisroel. Moshe wished to be rewarded now and he wished to increase his level of joy by being able to perform the unique mitzvos of Eretz Yisroel. HaShem, however, informed Moshe that there is much reward awaiting him in the World to Come, and although for Moshe this was a decrease in his level of joy, ultimately it would lead to an increase in joy, as the reward of the World to Come is infinitely greater than the reward of entering into Eretz Yisroel. Thus, although we may feel that our current situation will cause us distress, we must know that our sadness will soon be replaced with great joy. This is the lesson of Tisha Baav, and even if we did not yet merit the Ultimate Redemption, HaShem desires that we decrease our joy temporarily, and then we will merit the great joy with the Ultimate Redemption.
The Shabbos connection
Similarly, throughout the week we cannot experience true joy, as we are saddled with the burden of earning a livelihood and we are faced with challenges and struggles in the world of materialism. On the Holy Shabbos, however, we experience true joy in this world, and we even taste a semblance of the World to Come. It is for this reason that we are instructed to prepare during the week for Shabbos, as we anticipate the true joy that we will experience when Shabbos arrives. Hashem should allow us to prepare properly for the Holy Shabbos, and in the merit of our preparations for Shabbos we should witness the Ultimate Redemption with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Studying Torah and reviewing ones studies
Rabbi Eliyahu Hoffman writes: In his preface to Peas Shulchan, R’ Yisrael Shklover writes of his master and teacher, the Gaon of Vilna, “He reviewed all of Talmud Bavli every month. His toil in the study of the holy Torah defies description. He would review each chapter and masechta (tractate) hundreds, and even thousands of times. Out of immense love for the holy Torah, he once spent a long winter night reviewing over and over a single Mishna in Seder Taharos.” (Quoted in For Love of Torah p. 76)
Sefer Toldos HaAdam (by R’ Yechezkel Feivel of Vilna, Dyhrenfurth 1801) writes: R’ Leib, son of R’ Ber of Vilna, related to me: Once his father R’ Ber watched as the tzaddik R’ Zalman (of Volozhin, brother of R’ Chaim) paced back and forth in a room, as was his way, studying and reviewing a Torah thought with wondrous desire and powerful love, in a clear sweet voice that was music to one's ear. The soul of the listener was aroused to love of Hashem and a desire for wisdom and spiritual guidance. He reviewed the thought once, twice, three times, fifty times, one hundred times... until one lost count! All this was with a joyous heart and boundless love, which mere words cannot describe.
R’ Ber observed in silent wonder. In his heart, he thought, “Torah, Torah, how great is the love in ‘' Zalman’s heart for you! It is a consuming fire!” He then grabbed hold of R’ Zalman and said, “My brother, whose soul and flesh is part of me, by the love that exists between us, I demand you tell me how many times you reviewed this matter!”
When R’ Zalman saw the way that R’ Ber was imploring him to reveal the absolute truth, he told him, “In truth, I have reviewed the matter two-hundred and fifty times.” [Ibid]
It was not a light matter, as far as R’ Zalman was concerned, to review his studies four or five hundred times. He would remind himself of Chazal’s allegory (Eiruvin 54b), “Just as a hunter who captures birds, if he breaks their wings [so that they will not fly away], then they are secure with him. If not, they will fly away from him... [so too a student must review his studies as soon as he learns them, or else he will forget them].” He used to say that this allegory can arouse one's soul from its laziness in reviewing one's studies. [Ibid]
Sefer Menuchah U-Kedushah writes: “I have heard that the Gaon of Vilna would submit a prospective disciple to the following test (to determine if his soul had been sufficiently purified to taste the sweetness of the Torah): He would instruct him to review a given matter many times. If the more he reviewed, the more its love grew in his heart, inspiring him to continue to review without interruption - with this he found favor in the Gaon’s eyes to be accepted as his disciple.” [Ibid]
This Friday is the fifteenth of Av. Chazal say (Taanis 31a), “From now on (from the 15th of Av through the winter) he who increases (his hours of Torah study as the nights grow longer) adds (days to his life). But he who does not increase (the hours of his Torah study) decreases (the days of his life).” As our hours for Torah study increase, we must be sure to set aside ample time for proper chazarah/review.
Meriting giving charity
Rabbi Hoffman writes further: The holy Rebbe, R’ Zisha of Anipoli zt”l would, as a young man, study Torah for hours and days on end without ever breaking for a meal. Only when he felt so weakened by his fasting that he could no longer learn, would he allow himself to ask one of the local baalei batim to be so gracious as to give him a meal. At some stage, R’ Zisha came to feel that asking someone for a meal was in some small way a breech in his faith, and that if he truly believed Hashem takes care of all his needs, then Hashem knows when he needs to eat, and could take care of him without his needing to ask for it. He decided that he would no longer ask anyone for a meal, but would rely that when the need arose, someone surely would offer him on their own accord. For a time this is exactly what transpired: Whenever R’ Zisha felt extreme pangs of hunger, someone would inevitably offer him a meal.
After a few months, however, a problem arose. There was no one around that in the Almighty's eyes deserved to perform such a holy and exceptional mitzvah as to sustain the very life of a great and holy tzaddik! You don't just give away such mitzvos for nothing. Lacking the right “agent,” Hashem implanted two spigots within the tzaddik’s mouth; from one he would suckle milk, and from the other honey. Thus he was sustained for three full months, until someone (evidently a very worthy individual) came up to him, threw him a few coins, and said, “Zisha, take these - you look like you need a good meal!" This unbelievable story was related by R’ Zisha himself to R’ Avraham Mordechai of Pintshov zt”l, and recorded by his son-in-law R' Yitzchak Isaac of Kamarna zt”l in his Heichal Beracha.
Equally fascinating is the lesson R’ Yitzchak Isaac derives from the story. Imagine, he says, that given the choice, Hashem would “rather” perform an extraordinary miracle, than to allow someone the merit of performing an exceptional mitzvah he doesn't deserve! Although there were many Jews through whom the Almighty could easily have sustained R’ Zisha, He chose to take care of the matters Himself, until such a time as someone truly worthy of this great mitzvah arose.
Having made this point, R’ Yitzchak Isaac beseeches the wealthy and magnanimous Jews of his time to realize that simply having money - and even giving generously to charity - is not enough. He encourages them to “get up early in the mornings, say Tehillim, examine their deeds, and implore the Almighty” to lead them on a path of charity and righteousness, that they may indeed merit giving generously and wholeheartedly, and that their money find its way to worthy and virtuous recipients. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Vaeschanan 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.
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Thursday, July 30, 2009
Thursday, July 23, 2009
Shabbos: Ta’am HaChaim Parashas Devarim 5769
שבת טעם החיים פרשת דברים תשס"ט
Shabbos: Ta’am HaChaim Parashas Devarim 5769
Becoming one with the Torah
Introduction
It is said (Devarim 1:1) eileh hadevarim asher diber Moshe el kol Yisroel, these are the words that Moshe spoke to all Israel. The Medrash (Devarim Rabbah 1:1) comments that prior to receiving the Torah, it is said regarding Moshe (Shemos 4:10) lo ish devarim anochi, I am not a man of words. Once he merited the Torah, his tongue was healed, and he began to recite devarim, words, as it is said eileh hadevarim asher diber Moshe.
One must wonder why the Medrash chose to mention here the idea of Moshe’s speech being healed, when in reality Moshe’s speech was healed at the giving of the Torah, forty years earlier. Furthermore, what is the connection between Mishneh Torah and Moshe’s speech being healed?
The King and Mishneh Torah
In order to understand this Medrash, we must first understand the significance of Mishneh Torah. It would seem that Mishneh Torah is merely a review of the first four books of the Torah. Yet, Mishneh Torah has the same significance as the rest of the Torah, and we must understand its significance. The words Mishneh Torah are found in the verse regarding a Jewish king that states (Devarim 17:18) vihayah chishivto al kisei mamlachto vichasuv lo es mishnei HaTorah hazos al sefer mililfnei hakohanim halviim, it shall be that when he sits on throne of his kingdom, he shall write for himself two copies of this Torah in a book, from before the Kohanim, the Levites. There is a direct connection between the king and Mishneh Torah. The Medrash (Yalkut Shimon Bereishis 1:11) states that when Hashem first appeared to Yehoshua, He found him studying Mishneh Torah. Hashem then declared to Yehoshua (Yehoshua 1:8) lo yamush sefer haTorah hazeh mipicha vihagisa bo yomam valaylah, this Book of the Torah shall not depart from your mouth; rather you should contemplate it day and night. What was the significance of Mishneh Torah that Yehoshua felt compelled to be engaged in its study? The Gerrer Rebbe, the Bais Yisroel, writes that the words Mishneh Torah are similar to the words Mishneh Limelech, the second to the king. Perhaps the idea is that it is not sufficient for one to study Torah and perform the mitzvos. Rather, one must be attached to the Torah, similar to the king who was required to keep the Torah with him at all times.
Yehoshua was completely connected to the Torah
It is appropriate that Yehoshua reflected this idea, as regarding Yehoshua it is said (Shemos 33:11) umisharso Yehoshua bin Nun naar lo yamish mitoch haohel, his servant, Yehoshua son of Nun, a lad, would not depart from within the Tent. Thus, Yehoshua was part and parcel with the Torah, and therefore he merited to become the leader and the king of the Jewish People. The Jewish king reflected the ideal of being one with the Torah. In truth, the Gemara (Gittin 60b) states that all Torah scholars are deemed to be kings as they are one with the Torah.
Moshe sacrificed his life for the Torah
We can now understand why the Medrash chose to mention the healing of Moshe’s speech at the onset of Mishneh Torah. Moshe was the quintessential embodiment of the ideal that one has to be one with the Torah. The Medrash (Tanchumah Beshalach § 10) states that because Moshe sacrificed his life, so to speak, on behalf of the Torah, he merited that the Torah was written on his name. Moshe was the first Jewish king, and the quality of Moshe has been transmitted throughout every generation.
Bar Mitzvah boy becomes one with the Torah
When a child becomes Bar Mitzvah, he is taking on the responsibilities of Torah study and mitzvah observance. Even more, however, he now has the opportunity to become one with the Torah. It is said (Tehillim 2:12) nashku var pen yeenaf, yearn for purity, lest he become wrathful. The Gemara (Sanhedrin 92a) interprets the word bar to be referring to Torah. Thus, a Bar Mitzvah boy is now becoming one with the Torah. This is also reflected in the word mitzvah that is interpreted to mean connection.
The Shabbos connection
The Medrash (Tana Divei Eliyahu § 1) states that one should make Shabbos entirely Torah. Shabbos is referred to as raza diechod, the secret of oneness, so it follows that on Shabbos one should make himself one with the Torah. Hashem should allow us to recognize that He is One and His Name is One, and we should merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
How can I even thinking of leaving this city?
Rabbi Eliyahu Hoffman writes: It is told that the holy Rema, Rav Moshe Isserles zt”l, Rav of Cracow and author of the famous Ashkenazi commentary on the Shulchan Aruch, in his elder, decided to retire from Rabbinical leadership. Leading the Rabbinate of such a large city, one can imagine, would be a daunting task even for a young man. One might also surmise that the elderly sage would have enjoyed spending his ‘golden years’ studying the Torah with the undisturbed peace and serenity that is not the lot of the Rabbinate, who must constantly deal with arguments and monetary disagreements between one Jew and another. Despite the community’s uproar, he was firm about his decision, and would not allow himself to be swayed. It seemed nothing could change his mind, not even the promise of money—a rare commodity for a community Rabbi. It was thus with great surprise that, just weeks before the scheduled date of retirement, the Rabbinical lay-committee, whose job it had been to find a replacement for the irreplaceable R’ Moshe, now found themselves sitting across the table from him, listening to him say that he had changed his mind, and wished to remain Rabbi of Cracow—assuming they would still have him.
“You may be wondering,” he told them, “what brought about my sudden, complete, and inexplicable change-of-heart (they were!)? It was due to a case that came before me this morning, the details of which I will now tell you.
“There is a talmid chacham (Torah scholar) in our community, R’ Ephraim Mendel, who for many years earned an honest yet meager living selling bagels in the marketplace. Unbeknownst to me, R’ Ephraim Mendel entered into a Yissachar-Zevulun agreement with another gentleman, R’ Yitzchok, whereby R’ Yitzchok would support R’ Ephraim Mendel in full, and R’ Ephraim Mendel in turn would dedicate himself completely to Torah study, without having to worry about selling his bagels. R’ Ephraim Mendel, it seems, has now decided the agreement is no longer to his liking, and wants to be released from the deal. R’ Yitzchok refuses to release him. He produced a signed document that entitles him to continue supporting R’ Ephraim Mendel, in exchange for which he would be entitled to his portion of the reward for R’ Ephraim Mendel’s Torah study. ‘We have an agreement,’ he said adamantly, ‘and I have no intention of terminating it!’
“I needed some background. Turning to R’ Ephraim Mendel, I asked him how this agreement came about, especially since I knew R’ Ephraim Mendel was exceptionally humble, and very few people knew of his vast knowledge of Torah and amazing diligence, let alone an outsider.”
“‘The Rav knows that every morning my wife and I would get up at four o’clock to begin making our bagels. After davening kevasikin (with sunrise), I would take a sefer Tehillim (Book of Psalms) in my hand, and pray as my Rebbetzin began measuring the flour to mix with the water. As she kneaded the dough, I prayed to Hashem that the dough be a consistent one. When she put the bagels in the oven, I would continue to pray that they would bake evenly, and would be tasty. Finally, after the bagels were ready, I would pray to Hashem as I walked to the market that I would quickly and easily find buyers for my wares, so that I could be finished with my work for the day, and be off to the beis ha-midrash to begin my day of Torah study. It was hard work, true, but every step of the way I would pray with all my heart, and baruch Hashem, people liked our bagels, and we made a fine living.
“‘One morning I was standing in the market peddling my wares as always when this guest, R’ Yitzchok, happened to stop buy. He wanted to buy some bagels. He started talking to himself about whether the correct beracha (blessing) on the bagels would be Hamotzi or mezonos. I offered him my opinion, and when he disagreed, I proceeded to prove to him from Shas (the Talmud) and Poskim (halachic authorities) that I was indeed correct.’
“‘Frankly, I was flabbergasted,’ R’ Yitzchok continued. ‘Who ever heard of a bagel salesman who knew Shas and Poskim with such clarity?! On the spot, I made him an impulsive yet serious offer. He had no business selling bagels like a commoner. I would support him comfortably from now on, in exchange for the honor of backing such an erudite scholar, and having some small share in his learning. We drew up a contract with the terms,’ he once again showed me the shtar, ‘and I immediately began sending him a monthly stipend. And now, I cannot fathom why, he wants out. Have I not given him generously enough?’
“‘Of course not!’ said R’ Ephraim Moshe. ‘And that is exactly my problem. I feel like I no longer need Hashem. I don’t worry about the dough, or the flour, or the customers. No more heart-felt Tehillim for an easy day. It’s all so cozy and comfortable—but where’s my relationship with Hashem!? That’s why I want out. I’m not willing to give up those heart-felt prayers— and our need to ask Hashem to give us sustenance every day—for any money in the world!’
“And I say,” concluded the Rema, “that in a city in which such a din-Torah (case) can take place… why, I’d be a fool to leave such a holy city!”
It doesn’t have to be perfect
Rabbi Hoffman writes further: This week marked the fourth yahrtzeit of the Bobover Rebbe zt”l. Those who had the privilege of having been in the Rebbe’s company will not soon forget the beauty of the Rebbe's every movement. Were it not for having known the Rebbe, it might be difficult to believe what one reads about past Torah giants - that they never moved their bodies in any way without thinking of Hashem. The Rebbe was recognized not only for his great sanctity and tremendous love for mitzvos and Torah, but also for his unequalled mentschlichkeit - he was a person that even gentiles who came in contact with him loved.
At the Rebbe’s shiva, a woman came to visit. From her appearance, it was obvious she was not an observant Jew. The Rebbe’s daughters wondered what her relationship with their father possibly could have been. “I lived in the West Side of Manhattan,” she began, “when your father came to live there in the early 1950’s. To tell you the truth,” she said, “I’m no great maven on Rebbes, so I’m not going to tell you about how holy your father was, though no doubt he was a holy man. But do you know why I came to the shiva? Because in my whole life, I’ve never met more of a mentsch than your father. Even though I wasn’t religious, he always treated me with tremendous respect, and never made me feel like less of a Jew. I used to look forward to seeing your father just walking in the street - he had such a way about him. I may not be a maven on a Rebbe - but I'm a maven on a mentsch.”
A Bobover Hasid from Brooklyn once hired a black painter to paint his house. Noticing a picture of the Rebbe in the Hasid’s breakfront, he remarked, “You know – that’s my Rabbi.” The Hasid was intrigued; it wasn’t every day that a man like this had a Rabbi - never mind a Hasidic Rebbe.
“Do you want to know why? I’ll tell you. That Rabbi - Rabbi Halberstam - once hired me to paint his dining room. When I arrived in the morning, he greeted me with a warm ‘Good morning!’ Then he asked me if I had eaten breakfast. Actually, I hadn’t, and I told him that I didn’t have time.’ You can’t work all morning without eating something - let me fetch you something to eat.’ Can you believe it - the Rebbe made me breakfast!
“Once I had eaten, I began plastering the walls. At some point, the Rebbe came over to inspect my work. ‘Your work is excellent,’ he said, ‘almost too perfect. Please, don’t work too hard to make it perfect – there’s nothing wrong with a few small rough spots here and there. Now, thousands of years ago, we had a temple - the Holy Temple (Bais Ha-mikdash). There everything had to be totally perfect - it was G-d’s house on earth. But for my house here - pretty good is good enough. Thank you for your hard work.’
“Now another time,” he continued, “I was hired to do some work by another Rabbi. He didn't bother asking me if I had breakfast. When he came to inspect my work, he found a spot that had been plastered, but was not perfectly smooth. He began ranting and raving, ‘Is this what I pay you for? It's not smooth! Do you call this plastering?’ I promised him I would smooth it out, but that wasn’t enough. He made me do the whole room over from scratch, and stood over me as I did it. ‘You may be a Rabbi, but you’re not at all like my Rabbi,’ I told him when I left. I don’t know if he understood what I meant, but he sure was shocked.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Devarim 5769
Is sponsored in honor of the Bar Mitzvah of our dear son, Yisroel Meir
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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 Devarim 5769
Becoming one with the Torah
Introduction
It is said (Devarim 1:1) eileh hadevarim asher diber Moshe el kol Yisroel, these are the words that Moshe spoke to all Israel. The Medrash (Devarim Rabbah 1:1) comments that prior to receiving the Torah, it is said regarding Moshe (Shemos 4:10) lo ish devarim anochi, I am not a man of words. Once he merited the Torah, his tongue was healed, and he began to recite devarim, words, as it is said eileh hadevarim asher diber Moshe.
One must wonder why the Medrash chose to mention here the idea of Moshe’s speech being healed, when in reality Moshe’s speech was healed at the giving of the Torah, forty years earlier. Furthermore, what is the connection between Mishneh Torah and Moshe’s speech being healed?
The King and Mishneh Torah
In order to understand this Medrash, we must first understand the significance of Mishneh Torah. It would seem that Mishneh Torah is merely a review of the first four books of the Torah. Yet, Mishneh Torah has the same significance as the rest of the Torah, and we must understand its significance. The words Mishneh Torah are found in the verse regarding a Jewish king that states (Devarim 17:18) vihayah chishivto al kisei mamlachto vichasuv lo es mishnei HaTorah hazos al sefer mililfnei hakohanim halviim, it shall be that when he sits on throne of his kingdom, he shall write for himself two copies of this Torah in a book, from before the Kohanim, the Levites. There is a direct connection between the king and Mishneh Torah. The Medrash (Yalkut Shimon Bereishis 1:11) states that when Hashem first appeared to Yehoshua, He found him studying Mishneh Torah. Hashem then declared to Yehoshua (Yehoshua 1:8) lo yamush sefer haTorah hazeh mipicha vihagisa bo yomam valaylah, this Book of the Torah shall not depart from your mouth; rather you should contemplate it day and night. What was the significance of Mishneh Torah that Yehoshua felt compelled to be engaged in its study? The Gerrer Rebbe, the Bais Yisroel, writes that the words Mishneh Torah are similar to the words Mishneh Limelech, the second to the king. Perhaps the idea is that it is not sufficient for one to study Torah and perform the mitzvos. Rather, one must be attached to the Torah, similar to the king who was required to keep the Torah with him at all times.
Yehoshua was completely connected to the Torah
It is appropriate that Yehoshua reflected this idea, as regarding Yehoshua it is said (Shemos 33:11) umisharso Yehoshua bin Nun naar lo yamish mitoch haohel, his servant, Yehoshua son of Nun, a lad, would not depart from within the Tent. Thus, Yehoshua was part and parcel with the Torah, and therefore he merited to become the leader and the king of the Jewish People. The Jewish king reflected the ideal of being one with the Torah. In truth, the Gemara (Gittin 60b) states that all Torah scholars are deemed to be kings as they are one with the Torah.
Moshe sacrificed his life for the Torah
We can now understand why the Medrash chose to mention the healing of Moshe’s speech at the onset of Mishneh Torah. Moshe was the quintessential embodiment of the ideal that one has to be one with the Torah. The Medrash (Tanchumah Beshalach § 10) states that because Moshe sacrificed his life, so to speak, on behalf of the Torah, he merited that the Torah was written on his name. Moshe was the first Jewish king, and the quality of Moshe has been transmitted throughout every generation.
Bar Mitzvah boy becomes one with the Torah
When a child becomes Bar Mitzvah, he is taking on the responsibilities of Torah study and mitzvah observance. Even more, however, he now has the opportunity to become one with the Torah. It is said (Tehillim 2:12) nashku var pen yeenaf, yearn for purity, lest he become wrathful. The Gemara (Sanhedrin 92a) interprets the word bar to be referring to Torah. Thus, a Bar Mitzvah boy is now becoming one with the Torah. This is also reflected in the word mitzvah that is interpreted to mean connection.
The Shabbos connection
The Medrash (Tana Divei Eliyahu § 1) states that one should make Shabbos entirely Torah. Shabbos is referred to as raza diechod, the secret of oneness, so it follows that on Shabbos one should make himself one with the Torah. Hashem should allow us to recognize that He is One and His Name is One, and we should merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
How can I even thinking of leaving this city?
Rabbi Eliyahu Hoffman writes: It is told that the holy Rema, Rav Moshe Isserles zt”l, Rav of Cracow and author of the famous Ashkenazi commentary on the Shulchan Aruch, in his elder, decided to retire from Rabbinical leadership. Leading the Rabbinate of such a large city, one can imagine, would be a daunting task even for a young man. One might also surmise that the elderly sage would have enjoyed spending his ‘golden years’ studying the Torah with the undisturbed peace and serenity that is not the lot of the Rabbinate, who must constantly deal with arguments and monetary disagreements between one Jew and another. Despite the community’s uproar, he was firm about his decision, and would not allow himself to be swayed. It seemed nothing could change his mind, not even the promise of money—a rare commodity for a community Rabbi. It was thus with great surprise that, just weeks before the scheduled date of retirement, the Rabbinical lay-committee, whose job it had been to find a replacement for the irreplaceable R’ Moshe, now found themselves sitting across the table from him, listening to him say that he had changed his mind, and wished to remain Rabbi of Cracow—assuming they would still have him.
“You may be wondering,” he told them, “what brought about my sudden, complete, and inexplicable change-of-heart (they were!)? It was due to a case that came before me this morning, the details of which I will now tell you.
“There is a talmid chacham (Torah scholar) in our community, R’ Ephraim Mendel, who for many years earned an honest yet meager living selling bagels in the marketplace. Unbeknownst to me, R’ Ephraim Mendel entered into a Yissachar-Zevulun agreement with another gentleman, R’ Yitzchok, whereby R’ Yitzchok would support R’ Ephraim Mendel in full, and R’ Ephraim Mendel in turn would dedicate himself completely to Torah study, without having to worry about selling his bagels. R’ Ephraim Mendel, it seems, has now decided the agreement is no longer to his liking, and wants to be released from the deal. R’ Yitzchok refuses to release him. He produced a signed document that entitles him to continue supporting R’ Ephraim Mendel, in exchange for which he would be entitled to his portion of the reward for R’ Ephraim Mendel’s Torah study. ‘We have an agreement,’ he said adamantly, ‘and I have no intention of terminating it!’
“I needed some background. Turning to R’ Ephraim Mendel, I asked him how this agreement came about, especially since I knew R’ Ephraim Mendel was exceptionally humble, and very few people knew of his vast knowledge of Torah and amazing diligence, let alone an outsider.”
“‘The Rav knows that every morning my wife and I would get up at four o’clock to begin making our bagels. After davening kevasikin (with sunrise), I would take a sefer Tehillim (Book of Psalms) in my hand, and pray as my Rebbetzin began measuring the flour to mix with the water. As she kneaded the dough, I prayed to Hashem that the dough be a consistent one. When she put the bagels in the oven, I would continue to pray that they would bake evenly, and would be tasty. Finally, after the bagels were ready, I would pray to Hashem as I walked to the market that I would quickly and easily find buyers for my wares, so that I could be finished with my work for the day, and be off to the beis ha-midrash to begin my day of Torah study. It was hard work, true, but every step of the way I would pray with all my heart, and baruch Hashem, people liked our bagels, and we made a fine living.
“‘One morning I was standing in the market peddling my wares as always when this guest, R’ Yitzchok, happened to stop buy. He wanted to buy some bagels. He started talking to himself about whether the correct beracha (blessing) on the bagels would be Hamotzi or mezonos. I offered him my opinion, and when he disagreed, I proceeded to prove to him from Shas (the Talmud) and Poskim (halachic authorities) that I was indeed correct.’
“‘Frankly, I was flabbergasted,’ R’ Yitzchok continued. ‘Who ever heard of a bagel salesman who knew Shas and Poskim with such clarity?! On the spot, I made him an impulsive yet serious offer. He had no business selling bagels like a commoner. I would support him comfortably from now on, in exchange for the honor of backing such an erudite scholar, and having some small share in his learning. We drew up a contract with the terms,’ he once again showed me the shtar, ‘and I immediately began sending him a monthly stipend. And now, I cannot fathom why, he wants out. Have I not given him generously enough?’
“‘Of course not!’ said R’ Ephraim Moshe. ‘And that is exactly my problem. I feel like I no longer need Hashem. I don’t worry about the dough, or the flour, or the customers. No more heart-felt Tehillim for an easy day. It’s all so cozy and comfortable—but where’s my relationship with Hashem!? That’s why I want out. I’m not willing to give up those heart-felt prayers— and our need to ask Hashem to give us sustenance every day—for any money in the world!’
“And I say,” concluded the Rema, “that in a city in which such a din-Torah (case) can take place… why, I’d be a fool to leave such a holy city!”
It doesn’t have to be perfect
Rabbi Hoffman writes further: This week marked the fourth yahrtzeit of the Bobover Rebbe zt”l. Those who had the privilege of having been in the Rebbe’s company will not soon forget the beauty of the Rebbe's every movement. Were it not for having known the Rebbe, it might be difficult to believe what one reads about past Torah giants - that they never moved their bodies in any way without thinking of Hashem. The Rebbe was recognized not only for his great sanctity and tremendous love for mitzvos and Torah, but also for his unequalled mentschlichkeit - he was a person that even gentiles who came in contact with him loved.
At the Rebbe’s shiva, a woman came to visit. From her appearance, it was obvious she was not an observant Jew. The Rebbe’s daughters wondered what her relationship with their father possibly could have been. “I lived in the West Side of Manhattan,” she began, “when your father came to live there in the early 1950’s. To tell you the truth,” she said, “I’m no great maven on Rebbes, so I’m not going to tell you about how holy your father was, though no doubt he was a holy man. But do you know why I came to the shiva? Because in my whole life, I’ve never met more of a mentsch than your father. Even though I wasn’t religious, he always treated me with tremendous respect, and never made me feel like less of a Jew. I used to look forward to seeing your father just walking in the street - he had such a way about him. I may not be a maven on a Rebbe - but I'm a maven on a mentsch.”
A Bobover Hasid from Brooklyn once hired a black painter to paint his house. Noticing a picture of the Rebbe in the Hasid’s breakfront, he remarked, “You know – that’s my Rabbi.” The Hasid was intrigued; it wasn’t every day that a man like this had a Rabbi - never mind a Hasidic Rebbe.
“Do you want to know why? I’ll tell you. That Rabbi - Rabbi Halberstam - once hired me to paint his dining room. When I arrived in the morning, he greeted me with a warm ‘Good morning!’ Then he asked me if I had eaten breakfast. Actually, I hadn’t, and I told him that I didn’t have time.’ You can’t work all morning without eating something - let me fetch you something to eat.’ Can you believe it - the Rebbe made me breakfast!
“Once I had eaten, I began plastering the walls. At some point, the Rebbe came over to inspect my work. ‘Your work is excellent,’ he said, ‘almost too perfect. Please, don’t work too hard to make it perfect – there’s nothing wrong with a few small rough spots here and there. Now, thousands of years ago, we had a temple - the Holy Temple (Bais Ha-mikdash). There everything had to be totally perfect - it was G-d’s house on earth. But for my house here - pretty good is good enough. Thank you for your hard work.’
“Now another time,” he continued, “I was hired to do some work by another Rabbi. He didn't bother asking me if I had breakfast. When he came to inspect my work, he found a spot that had been plastered, but was not perfectly smooth. He began ranting and raving, ‘Is this what I pay you for? It's not smooth! Do you call this plastering?’ I promised him I would smooth it out, but that wasn’t enough. He made me do the whole room over from scratch, and stood over me as I did it. ‘You may be a Rabbi, but you’re not at all like my Rabbi,’ I told him when I left. I don’t know if he understood what I meant, but he sure was shocked.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Devarim 5769
Is sponsored in honor of the Bar Mitzvah of our dear son, Yisroel Meir
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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, July 16, 2009
Shabbos: Ta’am HaChaim Parashas Matos-Masei 5769
שבת טעם החיים פרשת מטות-מסעי תשס"ט
Shabbos: Ta’am HaChaim Parashas Matos-Masei 5769
Making a vow removes jealousy and hatred
Introduction
In this week’s parasha, Matos, it is said (Bamidbar 30:3) ish ki yidor neder laHaShem, if a man takes a vow to HaShem. The Imrei Emes writes that the word neder, a vow, is similar to the word dirah¸ a dwelling. This reflects the idea that one’s word has to be as solid as a wall. It is noteworthy that regarding Shabbos 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 as lidirosam, to dwell amongst them. What is the connection between vows and Shabbos observance?
Understanding the cause of baseless hatred
In order to understand the association of vows and Shabbos observance, it is worthwhile to examine one of the fundamental causes of our current exile. While it is well known that we are still in exile because of the sin of baseless hatred, it is incumbent upon us to understand the root of this sin. Why is it that people dislike each other? Are we not all different in our mannerisms and in our preferences, both with regard to spiritual pursuits and material pursuits? How could someone think that another individual should think and should act exactly like himself? The Gemara (Brachos 58a) tells us that just as people’s faces are different from each other, so too their perspectives are different from each other. Thus, it is virtually impossible for two individuals to be the same. What, then, is the underlying motive for someone to bear hatred towards another person?
Jealousy leads to hatred
The answer to this question is well known and is obvious, but unfortunately, like many well know concepts, this idea is overlooked in our daily lives. The Torah (Shemos 20:14) instructs us that we should not covet items that belong to others. Here again we must wonder why one would desire something that does not belong to him. Had HaShem wished that one should have this item, He would have decreed that this person should have it. Nonetheless, people covet items that belong to others, with the thought that this item may actually belong to him one day. This desire for other people’s articles is referred to as jealousy. It is the nature of man to be jealous of other peoples’ articles and even of other peoples’ accomplishments, both in the realm of spirituality and in the area of materialism. One who envies someone else’s articles and accomplishments will not tolerate the other person until he attains what that person has. Given the fact that it is impossible to accomplish exactly what someone else has accomplished, the result will be that the person will hate his fellow man for what he owns and for what he has accomplished. The question then is what can be done so that a person will avoid such jealousy which culminates in hatred?
Making vows minimizes ones desires for physical objects
The antidote to jealousy is obviously to always be a giver instead of being a taker. One who performs acts of kindness will subvert his natural tendencies to covet and to be jealous, and he will end up loving his fellow man. The Imrei Emes writes further that one who makes a vow is essentially sanctifying that which is permitted. In a similar vein, we can suggest that one who makes a vow is demonstrating that he no longer desires what belongs to others. The Torah juxtaposes the laws of vows between the incident where the Jewish People sinned with the Moabite women and the battle against Midian. The Pinei Menachem writes that the reason for this is because Moav and Midian made peace with each other so that together they could defeat the Jewish People, and they attempted to accomplish this by hiring Balaam who would curse the Jewish People. It is for this reason that the Torah mentions here the laws of vows, to teach us that our strength is with our mouths, and one should not make his words profane and thus desecrate his power of speech. Perhaps there is another idea reflected in the juxtaposition of the laws of vows and the incidents of sinning with the Moabite women and the battle with Midian. When the Jewish People sinned with the Moabite women, they had succumbed to their physical desires. Similarly, when the Jewish People battled the Midianites, they were guilty of immoral thoughts (Shabbos 64a). The Torah, therefore, specifically placed the laws of vows in between these two incidents to teach us that when one makes a vow for holy matters, he is restricting his ability to covet and to be jealous of others.
Minimizing ones speech on Shabbos allows one to engage in spiritual pursuits
There is a Halacha that states that one should minimize his speech on Shabbos. What is the reason for this Halacha? Perhaps we can suggest that given the fact that Shabbos is a day of holiness, one should increase the level of holiness by minimizing his speech. During the week, when one is tempted by materialism and physical desires, one is encouraged to make vows so that he will limit his feelings of jealousy and coveting items that belong to others. Shabbos, however, is referred to by the Zohar as yoma dinishmasa, the Day of the Soul, and on Shabbos one is less connected to materialism. Given the fact that on Shabbos one is more involved in spiritual pursuits, one should minimize his speech and remain focused on delighting in HaShem’s Presence. A vow is appropriate for the weekday, when one sanctifies the reshus, i.e. the mundane. On Shabbos, however, one distances himself from the physical and focuses on the spiritual. This is the association between a neder, which is associated with the word dirah, a fortified dwelling, and Shabbos, which is ledorosam, and according to the Zohar is interpreted as lidirosam, for their dwellings. A neder fortifies a person’s resolve to sanctify the mundane, and minimizing ones speech on Shabbos fortifies a person’s resolve to become even more holy.
The Shabbos connection
The Gemara (Shabbos 119b) states that one of the reasons that Yerushalayim was destroyed was because Jews desecrated the Shabbos. One can rectify this sin by engaging in spiritual pursuits on Shabbos, and this will certainly minimize ones jealousy of others, thus allowing one to see others in a better light. As we approach the month of Av, we should bear in mind the importance of sanctifying the mundane, and certainly we should retain the sanctity of Shabbos by focusing on its great spiritual effects. In this manner, HaShem will allow us to see our fellow Jews in a positive light, and we will merit the Ultimate Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
We’ll settle for the egg salad
Rabbi Mordechai Kamenetzky writes: Henry Hirsch, the president of the Welbilt Co., one of America’s leading oven and major appliance manufacturers, had another labor of love. He was the president of one of America’s premier Torah institutions, Yeshiva Torah Voda’ath. At a board meeting, at which many of the yeshiva’s prominent lay leaders were present, the school’s cook prepared a beautiful supper in honor of the eminent supporters. As one of the students was serving the executives, Mr. Hirsch looked at the delicious meal. “Excuse me,” he asked the young scholar. “What are they serving you in the main dining hall?” The boy looked sheepishly at Mr. Hirsch and stammered, “I think we’re having egg salad sandwiches.”
The renowned philanthropist turned to the executive board and the representatives of the Yeshiva administration. “We are all here for the sake of the Yeshiva boys; I think it is they who should be eating this chicken dinner. Let’s send it to them and we’ll have the egg salad instead.”
Concern for everyone, anytime
Rabbi Chaim Kanievski, of Binei Brak, Israel, the son of the Steipler Gaon of blessed memory, is known for his amazing breadth of Torah Knowledge which is only paralleled by his great diligence in Torah study. With the passing of his father more than a decade ago, people from all walks of life line up in front of his home seeking answers to complex Torah and personal questions.
But his greatness and wisdom were known to hundreds in the yeshiva world for many years.
Many years ago, as a student in the Ponovez Yeshiva, I heard an amazing story. A young man came to Reb Chaim with a long list of questions. Reb Chaim seemed a bit preoccupied but the visitor insisted on asking the questions, to which Reb Chaim responded, one by one.
Suddenly Reb Chaim began tidying himself up and put on a recently pressed kapote and new hat, and asked the young man's indulgence. He had to go somewhere but he allowed the visitor to accompany him. The younger man did, peppering him with questions the entire way.
They walked a few blocks until they reached a wedding hall. Upon entering, Reb Chaim embraced the groom with a warm hug and kiss and apologized for the delay. Reb Chaim sat himself among the prestigious Rabbonim who graced the dais as they prepared the marriage documents. The persistent questioner was almost oblivious to the scene and continued to ask as more questions and eliciting responses. Reb Chaim tried to juggle the needs of the groom while trying to accommodate the visitor who had besieged him with problems.
But the persistent questioner received the shock of his life when, as the music began, heralding the march to the badekin, where the groom, flanked by his father and father-in-law, met the bride and covered her face with the veil. The groom rose from his seat and immediately his future father-in-law took hold of his arm. The groom's father took hold of the other arm. But before he did so, the groom's father turned around and apologized to the stranger who he had been talking to for the last hour or so. He said that would be unable to help him until after the ceremony. And then Rabbi Kanievski nodded Mazel Tov to the hundreds of well-wishers and began the procession to his own son's wedding!
Everything is fine in Heaven
Rabbi Eliyahu Hoffman writes: It is told that before the holy rebbe R' Elimelech of Lizhensk zt”l passed away, he promised his disciples that when he was brought before the Heavenly tribunal, he would refuse to take his place in Gan Eden until they agreed to bring an end to the suffering of the Jewish Children. Days after his passing, he appeared to a disciple in a dream in the white tallis of those already in Gan Eden. “But Rebbe,” he protested, “you promised you wouldn’t enter Gan Eden until you brought an end to our tzures!”
“My child,” he said, “what should I do? When I was alive there was good and there was bad, and I could pray to annul an evil decree. Now that I’m here, I see that everything is Hashem’s will, and everything is for our good, even when we don't understand how. It is impossible for me to pray.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Matos-Masei 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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 Matos-Masei 5769
Making a vow removes jealousy and hatred
Introduction
In this week’s parasha, Matos, it is said (Bamidbar 30:3) ish ki yidor neder laHaShem, if a man takes a vow to HaShem. The Imrei Emes writes that the word neder, a vow, is similar to the word dirah¸ a dwelling. This reflects the idea that one’s word has to be as solid as a wall. It is noteworthy that regarding Shabbos 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 as lidirosam, to dwell amongst them. What is the connection between vows and Shabbos observance?
Understanding the cause of baseless hatred
In order to understand the association of vows and Shabbos observance, it is worthwhile to examine one of the fundamental causes of our current exile. While it is well known that we are still in exile because of the sin of baseless hatred, it is incumbent upon us to understand the root of this sin. Why is it that people dislike each other? Are we not all different in our mannerisms and in our preferences, both with regard to spiritual pursuits and material pursuits? How could someone think that another individual should think and should act exactly like himself? The Gemara (Brachos 58a) tells us that just as people’s faces are different from each other, so too their perspectives are different from each other. Thus, it is virtually impossible for two individuals to be the same. What, then, is the underlying motive for someone to bear hatred towards another person?
Jealousy leads to hatred
The answer to this question is well known and is obvious, but unfortunately, like many well know concepts, this idea is overlooked in our daily lives. The Torah (Shemos 20:14) instructs us that we should not covet items that belong to others. Here again we must wonder why one would desire something that does not belong to him. Had HaShem wished that one should have this item, He would have decreed that this person should have it. Nonetheless, people covet items that belong to others, with the thought that this item may actually belong to him one day. This desire for other people’s articles is referred to as jealousy. It is the nature of man to be jealous of other peoples’ articles and even of other peoples’ accomplishments, both in the realm of spirituality and in the area of materialism. One who envies someone else’s articles and accomplishments will not tolerate the other person until he attains what that person has. Given the fact that it is impossible to accomplish exactly what someone else has accomplished, the result will be that the person will hate his fellow man for what he owns and for what he has accomplished. The question then is what can be done so that a person will avoid such jealousy which culminates in hatred?
Making vows minimizes ones desires for physical objects
The antidote to jealousy is obviously to always be a giver instead of being a taker. One who performs acts of kindness will subvert his natural tendencies to covet and to be jealous, and he will end up loving his fellow man. The Imrei Emes writes further that one who makes a vow is essentially sanctifying that which is permitted. In a similar vein, we can suggest that one who makes a vow is demonstrating that he no longer desires what belongs to others. The Torah juxtaposes the laws of vows between the incident where the Jewish People sinned with the Moabite women and the battle against Midian. The Pinei Menachem writes that the reason for this is because Moav and Midian made peace with each other so that together they could defeat the Jewish People, and they attempted to accomplish this by hiring Balaam who would curse the Jewish People. It is for this reason that the Torah mentions here the laws of vows, to teach us that our strength is with our mouths, and one should not make his words profane and thus desecrate his power of speech. Perhaps there is another idea reflected in the juxtaposition of the laws of vows and the incidents of sinning with the Moabite women and the battle with Midian. When the Jewish People sinned with the Moabite women, they had succumbed to their physical desires. Similarly, when the Jewish People battled the Midianites, they were guilty of immoral thoughts (Shabbos 64a). The Torah, therefore, specifically placed the laws of vows in between these two incidents to teach us that when one makes a vow for holy matters, he is restricting his ability to covet and to be jealous of others.
Minimizing ones speech on Shabbos allows one to engage in spiritual pursuits
There is a Halacha that states that one should minimize his speech on Shabbos. What is the reason for this Halacha? Perhaps we can suggest that given the fact that Shabbos is a day of holiness, one should increase the level of holiness by minimizing his speech. During the week, when one is tempted by materialism and physical desires, one is encouraged to make vows so that he will limit his feelings of jealousy and coveting items that belong to others. Shabbos, however, is referred to by the Zohar as yoma dinishmasa, the Day of the Soul, and on Shabbos one is less connected to materialism. Given the fact that on Shabbos one is more involved in spiritual pursuits, one should minimize his speech and remain focused on delighting in HaShem’s Presence. A vow is appropriate for the weekday, when one sanctifies the reshus, i.e. the mundane. On Shabbos, however, one distances himself from the physical and focuses on the spiritual. This is the association between a neder, which is associated with the word dirah, a fortified dwelling, and Shabbos, which is ledorosam, and according to the Zohar is interpreted as lidirosam, for their dwellings. A neder fortifies a person’s resolve to sanctify the mundane, and minimizing ones speech on Shabbos fortifies a person’s resolve to become even more holy.
The Shabbos connection
The Gemara (Shabbos 119b) states that one of the reasons that Yerushalayim was destroyed was because Jews desecrated the Shabbos. One can rectify this sin by engaging in spiritual pursuits on Shabbos, and this will certainly minimize ones jealousy of others, thus allowing one to see others in a better light. As we approach the month of Av, we should bear in mind the importance of sanctifying the mundane, and certainly we should retain the sanctity of Shabbos by focusing on its great spiritual effects. In this manner, HaShem will allow us to see our fellow Jews in a positive light, and we will merit the Ultimate Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
We’ll settle for the egg salad
Rabbi Mordechai Kamenetzky writes: Henry Hirsch, the president of the Welbilt Co., one of America’s leading oven and major appliance manufacturers, had another labor of love. He was the president of one of America’s premier Torah institutions, Yeshiva Torah Voda’ath. At a board meeting, at which many of the yeshiva’s prominent lay leaders were present, the school’s cook prepared a beautiful supper in honor of the eminent supporters. As one of the students was serving the executives, Mr. Hirsch looked at the delicious meal. “Excuse me,” he asked the young scholar. “What are they serving you in the main dining hall?” The boy looked sheepishly at Mr. Hirsch and stammered, “I think we’re having egg salad sandwiches.”
The renowned philanthropist turned to the executive board and the representatives of the Yeshiva administration. “We are all here for the sake of the Yeshiva boys; I think it is they who should be eating this chicken dinner. Let’s send it to them and we’ll have the egg salad instead.”
Concern for everyone, anytime
Rabbi Chaim Kanievski, of Binei Brak, Israel, the son of the Steipler Gaon of blessed memory, is known for his amazing breadth of Torah Knowledge which is only paralleled by his great diligence in Torah study. With the passing of his father more than a decade ago, people from all walks of life line up in front of his home seeking answers to complex Torah and personal questions.
But his greatness and wisdom were known to hundreds in the yeshiva world for many years.
Many years ago, as a student in the Ponovez Yeshiva, I heard an amazing story. A young man came to Reb Chaim with a long list of questions. Reb Chaim seemed a bit preoccupied but the visitor insisted on asking the questions, to which Reb Chaim responded, one by one.
Suddenly Reb Chaim began tidying himself up and put on a recently pressed kapote and new hat, and asked the young man's indulgence. He had to go somewhere but he allowed the visitor to accompany him. The younger man did, peppering him with questions the entire way.
They walked a few blocks until they reached a wedding hall. Upon entering, Reb Chaim embraced the groom with a warm hug and kiss and apologized for the delay. Reb Chaim sat himself among the prestigious Rabbonim who graced the dais as they prepared the marriage documents. The persistent questioner was almost oblivious to the scene and continued to ask as more questions and eliciting responses. Reb Chaim tried to juggle the needs of the groom while trying to accommodate the visitor who had besieged him with problems.
But the persistent questioner received the shock of his life when, as the music began, heralding the march to the badekin, where the groom, flanked by his father and father-in-law, met the bride and covered her face with the veil. The groom rose from his seat and immediately his future father-in-law took hold of his arm. The groom's father took hold of the other arm. But before he did so, the groom's father turned around and apologized to the stranger who he had been talking to for the last hour or so. He said that would be unable to help him until after the ceremony. And then Rabbi Kanievski nodded Mazel Tov to the hundreds of well-wishers and began the procession to his own son's wedding!
Everything is fine in Heaven
Rabbi Eliyahu Hoffman writes: It is told that before the holy rebbe R' Elimelech of Lizhensk zt”l passed away, he promised his disciples that when he was brought before the Heavenly tribunal, he would refuse to take his place in Gan Eden until they agreed to bring an end to the suffering of the Jewish Children. Days after his passing, he appeared to a disciple in a dream in the white tallis of those already in Gan Eden. “But Rebbe,” he protested, “you promised you wouldn’t enter Gan Eden until you brought an end to our tzures!”
“My child,” he said, “what should I do? When I was alive there was good and there was bad, and I could pray to annul an evil decree. Now that I’m here, I see that everything is Hashem’s will, and everything is for our good, even when we don't understand how. It is impossible for me to pray.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Matos-Masei 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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, July 9, 2009
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
שבת טעם החיים פרשת פינחס תשס"ט
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?
Loving a fellow Jew is an everyday requirement
The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?
We need to act and to pray
In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.
The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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 Pinchas 5769
Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?
Loving a fellow Jew is an everyday requirement
The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?
We need to act and to pray
In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.
The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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, July 2, 2009
Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769
שבת טעם החיים פרשת חקת-בלק תשס"ט
Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769
Water and atonement
Introduction
In this week’s parashah, Chukas, the Torah instructs us regarding the laws of the Parah Adumah, the Red Heifer, that is used to purify those who have contracted tumas meis, corpse, impurity. The Torah refers to the purification waters as mei niddah, water of sprinkling. It is noteworthy that although the Torah also uses the expression of eifer parah, the ash of the cow, when describing the actual purification process, the Torah uses the expression mei niddah. One would think that the essence of the purification was through the ashes of the parah. Yet the Torah apparently stresses the idea that it is the water that purifies the person from corpse tumah. Indeed, it is said regarding the future (Yechezkel 36:25) vizarakti aleichem mayim tehorim utihartem mikol tumoseichem umikol giluleichem ataheir eschem, then I will sprinkle pure water upon you, that you may be come cleansed; I will cleanse you from all your contamination and from all your idols. Why does Scripture place such an emphasis on the purification waters?
Water symbolizes humility
The answer to this question is that the Pinei Menachem cites the Chiddushei HaRim who said that that the reason that corpse tumah is the most stringent from all the impurities is because one who has defiled himself to a corpse is detached from the Source of all of life, and his rectification is brought about through the cedar wood and hyssop, which reflects on the extremes of arrogance and humility. The Sfas Emes writes often regarding the idea of all sins having their source in arrogance, as it is unfathomable that one could rebel against the Master of the entire world. The only way that one could sin is because he deems himself to be of value, and this is what leads a person to disobey HaShem’s will. Perhaps based on this premise we can understand why the Torah refers to the purification process as the water of sprinkling. The Gemara (Taanis 7a) states that Torah is likened to water, and just like water leaves a high place and descends to a low area, so too Torah can only be sustained by one who is humble in spirit. In a similar vein, one who is undergoing a purification process from the sin of arrogance has water sprinkled upon him, to demonstrate that his contamination is rooted in arrogance, and he requires water, which reflects humility, as part of his purification.
Parah Adumah served as an atonement
We can now better understand why the Torah juxtaposes the death of Miriam to the laws of Parah Adumah. The Gemara (Moed Katan 28a) states that the reason for this juxtaposition is to teach us that just like the Parah Adumah serves as an atonement, so too the death of the righteous serves as an atonement. This statement, however, is difficult to understand, as according to the simple reading of the Torah, the Parah Adumah did not serve as an atonement. Rather, the ashes of the Parah Adumah functioned as a purifier of one who contracted corpse tumah. How, then, does the Gemara states that the Parah Adumah served as an atonement? Based on what we mentioned above, we can understand the aspect of atonement that is contained in the purification process of the Parah Adumah. The water reflects an atonement for the arrogance that the contaminated person displayed, and now he receives atonement for this flawed character trait. Thus, he is not merely being purified by the water of sprinkling. Rather, he is now allowed to gain an understanding for the cause of his sins.
Rebels should become humble
This insight allows us to understand why the Torah then records the incident regarding the Jewish People begging Moshe for water and HaShem instructing Moshe to speak to the rock to draw forth water. Moshe, however, strikes the rock and HaShem punishes Moshe and Aharon by not allowing them to enter into Eretz Yisroel. The commentators write at length to attempt to explain Moshe’s mistake. Perhaps we can suggest that HaShem used the vehicle of water to demonstrate to the Jewish People that if they were truly humble, they would realize that they are not deserving of anything, and all that they receive is from the Goodness of HaShem. Perhaps this is even alluded to in the rebuke that Moshe dispenses to the Jewish People, when he proclaimed the words (Bamidbar 20:10) shimu na hamorim, “listen now, O rebels.” The word hamorim, rebels, contains the words har, mountain, and mayim, water. This alludes to the idea that one who deems himself to be like a mountain, i.e. he has displayed a touch of arrogance, should lower himself like water.
Avraham’s humility is a merit for his descendants
This week we also read Parashas Balak. The Mishna (Avos 5:19) succinctly describe the contrast between the students sof Avraham and the students of Balaam. The Mishna states that the students of Balaam are arrogant whereas the students of Avraham are humble in spirit. Thus, the Gemara (Sota 17a) states that because Avraham declared (Bereishis 18:27) vianochi afar vaeifer, I am but dust and ash, his descendants merited the mitzvos of eifer parah, the ashes of the Parah Adumah, and afar Sota, the dust of the Sota. The commentators wonder why it is deemed to be a merit that the Jewish People received the mitzvah of Sota, which is when a woman is accused by her husband of being unfaithful. She then has to undergo a humiliating process that could end in her death. Why is this considered to be meritorious? One must wonder further why the mitzvah of Parah Adumah is considered meritorious, as the mitzvah is accomplished only when one contacts corpse tumah, which is not usually regarded as a sign of piety. Perhaps, however, the Gemara is teaching us that when one is prepared to cast aside his pride and is even willing, like Avraham, to pray for the wicked people of Sodom, he demonstrates that his sole concern in this world is the honor of HaShem. Similarly, when ones wife displays a lack of faithfulness, one must not overlook her faults for the sake of shalom bayis, domestic harmony. Rather, one must seek HaShem’s honor, even of it means that his wife will die as a result. Similarly, one who contracts corpse tumah should be cognizant of the fact that every person will one day die, and this thought will lead him to true humility. The idea of displaying some sense of humility was not existent in the mindset of Balaam, and he was subsequently humiliated by his own donkey and was ultimately killed by the sword of the ever people, that thought to curse.
The Shabbos connection
Shabbos is a time when everything in the world returns to its source. With the onset of Shabbos, one should repent from his sins and demonstrate to HaShem that despite the arrogant posture he may have maintained during the week, he is now prepared to perform only HaShem’s will. In the merit of our recognizing that we are here to stand up for HaShem’s honor, we should merit the Final Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Mr. Butcher
Rabbi Mordechai Kamenetzky writes: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge.
As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” (reprinted with permission from www.Torah.org)
The cantor who lost his voice
The cantor of Berditchev had taken to brooding about his position.
In almost any other house of prayer - the distressed cantor thought - he would have understood his role during services. The beauty of his voice would inspire the whole congregation to lift their voices and hearts to God. The fervor of his singing would be the perfect complement to an ordinary rabbi's more subdued prayers.
But Rabbi Levi Yitzchak was no ordinary rabbi. He shouted, he cried, he sang out his heart's pleas to God. One moment, he would waive his hands madly. The next, he would sink quietly into himself - only to burst out again into a sing-song story. Then he would suddenly stride back and forth on the bimah, leaving no safe place for the cantor to even stand.
What could a cantor do? Sing quietly and steadily, in hopes of providing some contrast to Rabbi Levi Yitzchak's drama? Or sing ever more loudly and heart-renderingly, hoping not to be over-shadowed?
One day, just before services, the cantor of Berditchev approached Rabbi Levi Yitzchak. “Rabbi, I cannot sing today. My voice is hoarse from last week.”
“Hoarse?” Rabbi Levi Yitzchak looked closely at the man. “What have you been doing, to become hoarse?”
The cantor lowered his eyes piously. “I have been singing before the Ark. The Ark that holds the holy Torah!”
“I understand,” said Rabbi Levi Yitzchak.
“Thank you, Rabbi,” said the cantor. “I knew you would understand.”
“What I understand,” said Rabbi Levi Yitzchak, “is that singing before the Ark could make you hoarse. But singing before the living G-d - that could never make you hoarse!”
Shabbos: Ta’am HaChaim
Parashas Chukas-Balak 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
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 Chukas-Balak 5769
Water and atonement
Introduction
In this week’s parashah, Chukas, the Torah instructs us regarding the laws of the Parah Adumah, the Red Heifer, that is used to purify those who have contracted tumas meis, corpse, impurity. The Torah refers to the purification waters as mei niddah, water of sprinkling. It is noteworthy that although the Torah also uses the expression of eifer parah, the ash of the cow, when describing the actual purification process, the Torah uses the expression mei niddah. One would think that the essence of the purification was through the ashes of the parah. Yet the Torah apparently stresses the idea that it is the water that purifies the person from corpse tumah. Indeed, it is said regarding the future (Yechezkel 36:25) vizarakti aleichem mayim tehorim utihartem mikol tumoseichem umikol giluleichem ataheir eschem, then I will sprinkle pure water upon you, that you may be come cleansed; I will cleanse you from all your contamination and from all your idols. Why does Scripture place such an emphasis on the purification waters?
Water symbolizes humility
The answer to this question is that the Pinei Menachem cites the Chiddushei HaRim who said that that the reason that corpse tumah is the most stringent from all the impurities is because one who has defiled himself to a corpse is detached from the Source of all of life, and his rectification is brought about through the cedar wood and hyssop, which reflects on the extremes of arrogance and humility. The Sfas Emes writes often regarding the idea of all sins having their source in arrogance, as it is unfathomable that one could rebel against the Master of the entire world. The only way that one could sin is because he deems himself to be of value, and this is what leads a person to disobey HaShem’s will. Perhaps based on this premise we can understand why the Torah refers to the purification process as the water of sprinkling. The Gemara (Taanis 7a) states that Torah is likened to water, and just like water leaves a high place and descends to a low area, so too Torah can only be sustained by one who is humble in spirit. In a similar vein, one who is undergoing a purification process from the sin of arrogance has water sprinkled upon him, to demonstrate that his contamination is rooted in arrogance, and he requires water, which reflects humility, as part of his purification.
Parah Adumah served as an atonement
We can now better understand why the Torah juxtaposes the death of Miriam to the laws of Parah Adumah. The Gemara (Moed Katan 28a) states that the reason for this juxtaposition is to teach us that just like the Parah Adumah serves as an atonement, so too the death of the righteous serves as an atonement. This statement, however, is difficult to understand, as according to the simple reading of the Torah, the Parah Adumah did not serve as an atonement. Rather, the ashes of the Parah Adumah functioned as a purifier of one who contracted corpse tumah. How, then, does the Gemara states that the Parah Adumah served as an atonement? Based on what we mentioned above, we can understand the aspect of atonement that is contained in the purification process of the Parah Adumah. The water reflects an atonement for the arrogance that the contaminated person displayed, and now he receives atonement for this flawed character trait. Thus, he is not merely being purified by the water of sprinkling. Rather, he is now allowed to gain an understanding for the cause of his sins.
Rebels should become humble
This insight allows us to understand why the Torah then records the incident regarding the Jewish People begging Moshe for water and HaShem instructing Moshe to speak to the rock to draw forth water. Moshe, however, strikes the rock and HaShem punishes Moshe and Aharon by not allowing them to enter into Eretz Yisroel. The commentators write at length to attempt to explain Moshe’s mistake. Perhaps we can suggest that HaShem used the vehicle of water to demonstrate to the Jewish People that if they were truly humble, they would realize that they are not deserving of anything, and all that they receive is from the Goodness of HaShem. Perhaps this is even alluded to in the rebuke that Moshe dispenses to the Jewish People, when he proclaimed the words (Bamidbar 20:10) shimu na hamorim, “listen now, O rebels.” The word hamorim, rebels, contains the words har, mountain, and mayim, water. This alludes to the idea that one who deems himself to be like a mountain, i.e. he has displayed a touch of arrogance, should lower himself like water.
Avraham’s humility is a merit for his descendants
This week we also read Parashas Balak. The Mishna (Avos 5:19) succinctly describe the contrast between the students sof Avraham and the students of Balaam. The Mishna states that the students of Balaam are arrogant whereas the students of Avraham are humble in spirit. Thus, the Gemara (Sota 17a) states that because Avraham declared (Bereishis 18:27) vianochi afar vaeifer, I am but dust and ash, his descendants merited the mitzvos of eifer parah, the ashes of the Parah Adumah, and afar Sota, the dust of the Sota. The commentators wonder why it is deemed to be a merit that the Jewish People received the mitzvah of Sota, which is when a woman is accused by her husband of being unfaithful. She then has to undergo a humiliating process that could end in her death. Why is this considered to be meritorious? One must wonder further why the mitzvah of Parah Adumah is considered meritorious, as the mitzvah is accomplished only when one contacts corpse tumah, which is not usually regarded as a sign of piety. Perhaps, however, the Gemara is teaching us that when one is prepared to cast aside his pride and is even willing, like Avraham, to pray for the wicked people of Sodom, he demonstrates that his sole concern in this world is the honor of HaShem. Similarly, when ones wife displays a lack of faithfulness, one must not overlook her faults for the sake of shalom bayis, domestic harmony. Rather, one must seek HaShem’s honor, even of it means that his wife will die as a result. Similarly, one who contracts corpse tumah should be cognizant of the fact that every person will one day die, and this thought will lead him to true humility. The idea of displaying some sense of humility was not existent in the mindset of Balaam, and he was subsequently humiliated by his own donkey and was ultimately killed by the sword of the ever people, that thought to curse.
The Shabbos connection
Shabbos is a time when everything in the world returns to its source. With the onset of Shabbos, one should repent from his sins and demonstrate to HaShem that despite the arrogant posture he may have maintained during the week, he is now prepared to perform only HaShem’s will. In the merit of our recognizing that we are here to stand up for HaShem’s honor, we should merit the Final Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Mr. Butcher
Rabbi Mordechai Kamenetzky writes: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge.
As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” (reprinted with permission from www.Torah.org)
The cantor who lost his voice
The cantor of Berditchev had taken to brooding about his position.
In almost any other house of prayer - the distressed cantor thought - he would have understood his role during services. The beauty of his voice would inspire the whole congregation to lift their voices and hearts to God. The fervor of his singing would be the perfect complement to an ordinary rabbi's more subdued prayers.
But Rabbi Levi Yitzchak was no ordinary rabbi. He shouted, he cried, he sang out his heart's pleas to God. One moment, he would waive his hands madly. The next, he would sink quietly into himself - only to burst out again into a sing-song story. Then he would suddenly stride back and forth on the bimah, leaving no safe place for the cantor to even stand.
What could a cantor do? Sing quietly and steadily, in hopes of providing some contrast to Rabbi Levi Yitzchak's drama? Or sing ever more loudly and heart-renderingly, hoping not to be over-shadowed?
One day, just before services, the cantor of Berditchev approached Rabbi Levi Yitzchak. “Rabbi, I cannot sing today. My voice is hoarse from last week.”
“Hoarse?” Rabbi Levi Yitzchak looked closely at the man. “What have you been doing, to become hoarse?”
The cantor lowered his eyes piously. “I have been singing before the Ark. The Ark that holds the holy Torah!”
“I understand,” said Rabbi Levi Yitzchak.
“Thank you, Rabbi,” said the cantor. “I knew you would understand.”
“What I understand,” said Rabbi Levi Yitzchak, “is that singing before the Ark could make you hoarse. But singing before the living G-d - that could never make you hoarse!”
Shabbos: Ta’am HaChaim
Parashas Chukas-Balak 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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