Shabbos: Ta’am HaChaim Sukkos 5770

שבת טעם החיים סוכות תש"ע
Shabbos: Ta’am HaChaim Sukkos 5770

Sukkos and the World to Come
Introduction
It is fascinating that following Yom Kippur, we celebrate the festival of Sukkos. The Vilna Gaon maintains that the Jewish People in the wilderness receive atonement for the sin of the Golden Calf on Yom Kippur, and the building of the Mishkan commenced on Sukkos. Thus, the Clouds of Glory, which had departed because of the sin, retuned on Sukkos. In commemoration of the return of the Clouds of Glory, we celebrate the festival of Sukkos by sitting in a Sukkah. It would appear, however, that there is also a direct connection between Yom Kippur and Sukkos.
Sukkos protects us from the Evil Eye
One aspect of Yom Kippur that at times goes under the radar is the fact that after a day of judgment, we have been vindicated and HaShem has granted life. While this is certainly cause for celebration, and we rejoice on Sukkos, there is also reason to be concerned. We find that Avraham had brought his beloved son Yitzchak as a sacrifice at the Akeida (Binding of Yitzchak) and Yitzchak remained alive. The Rishonim write that Avraham was concerned that there would be an ayin hara, an Evil Eye, cast on Yitzchak. For this reason Avraham sent Yitzchak away. Some opinions maintain that Avraham sent Yitzchak to Gan Eden, and others maintain that he sent him to study in Yeshiva (Chizkuni Bereishis 22:19 citing Medrash HaGadol and Bereishis Rabbah 56:11. See also Daas Zekeinim MiBaalei HaTosfos Ibid). In a similar vein, subsequent to our miraculous existence following Yom Kippur, we reside in the Sukkah as an escape from The Evil Eye. Evidence to this idea is from the verses in Tehillim where it is said (27:1) LiDovid HaShem ori viyishi, by Dovid, HaShem is my light and my salivation. The Medrash states that the words “my light” refers to Rosh HaShanah and the words “my salvation” allude to Yom Kippur. Further on it is said (verse 5) ki yitzpineini bisukkoh biyom raah , Indeed he will hide me in His shelter on the day of evil. Perhaps this alludes to Sukkos, and it is referred to as the day of evil because of the Evil Eye that seeks to harm the Jew who was granted life on Yom Kippur.
The judgment on Rosh HaShanah is for an immediate taste of the World to Come
There is another aspect of Sukkos that is associated with Yom Kippur. The Gemara (Rosh HaShanah 16b) states that on Rosh HaShanah the righteous are written immediately in the Book of Life, whereas the wicked are written immediately in the Book of the Dead. Tosfos writes that life and death referred to in this Gemara refers to the World to Come. One must wonder, however, how it is possible that every year a person is judged heter he will receive a portion in the World to Come or not. Perhaps we can suggest that Tosfos is alluding to the festival of Sukkos, which is a semblance of the World to Come. Thus, the righteous are rewarded immediately following Yom Kippur with a semblance of the World to Come which is reflected in the festival of Sukkos.
The Shabbos connection
The idea of the World to Come is reflected in Shabbos, which the Gemara states is a semblance of the World to Come. Throughout the week we are under the influence of the forces of evil, and when Shabbos arrives, all harsh judgments depart. This year the first day of Sukkos occurs on Shabbos. We have a chance to reflect on our great fortune of meriting these two special days simultaneously, and HaShem should allows us to merit the coming of Moshiach and the life of the World to Come.
Shabbos Stories
Just one more blow
This is a heartwarming yet chilling story told by Rav Baruch Rabinovitch of Munkacs, son in law of the Minchas Elazar and father of the present Munkacser Rebbe about his late shver, zt”l, and his great Ahavas Yisroel despite his reputation as a "firebrand."

Reb Baruch had a son named Tzvi Nosson Dovid. The Minchas Elazar would call him Tzvi, whereas his father would call him “Dov’che.” He was named Tzvi after the Minchas Elazar’s father and he was named Nosson Dovid after Reb Baruch’s father. For various reasons, Reb Baruch was separated from his wife for a long period of time and he lived in Warsaw. The Minchas Elazar finally sent his daughter to go live with her husband in Warsaw, but after three months the Minchas Elazar became ill with cancer and he begged them to come back, which they did. Reb Boruch would say that his father in law loved his dear grandchild in an “exaggerated way,” considering that his daughter waited for a long time to have that first child. The Minchas Elazar would play with and spoil the child, and Hershelle would sit on his zeide’s lap at the tish.

In the final year of his life the Minchas Elazar took the shofar on Rosh Chodesh Elul and tried the horn to see if it was in OK condition. Hershelle was in the room at the time and the little boy was visibly excited with the shofar and its sounds. Hershelle asked his zeide for “noch ein blooz,” one more blast, to which his zeide gladly obliged. From then on, for the next month, this became a ritual. Every day the Rav would blow once just for little Hershelle. On Erev Rosh HaShanah Hershelle was there waiting his daily blast, but he was disappointed. “Haint iz Erev Rosh HaShanah, Haint bloozt men nisht, morgen vet men bloozen asach mool in shil,” his zeide told him (today is Rosh HaShanah, today we do not blow, but tomorrow we will blow many time sin shul). The child, however, knew no Chochmes. Hershelle kicked and screamed, telling his zeide “Nor Ein Blooz! Nor Ein Blooz!” (just one more blow, just one more blow). After a while his zeide had rachmones (compassion) on his favorite eynikel (grandchild) and he took the shofar and blew one blooz (blast).
The minhag in Munkacs was that the Rav spoke on Rosh HaShanah before Tekios. That year the Rav went up before the Aron Kodesh, opened the ark and said: “Ribono Shel Olam, Ich darf tshiveh tuhn, ich hub over geven af an halacha. (Master of the world, I must repent, as I violated the halacha). It is written that on Erev Rosh HaShanah one must not blow shofar. Nonetheless, I violated this halacha and blew shofar. The Minchas Elazar began to sob uncontrollably and called out: “Ribono shel Olam, do you know why I transgressed that Halacha? It was because my young grandchild lay on the floor and begged me and cried that I should only blow one blooz for him. My heart melted, and since I could not bear to watch him cry like that, I blew once for him. I did this despite the fact that I should not have. Tatte, how can You stand by and see how millions of your children are down on the floor and cry out to you, “Tatte eyn blooz -TeKa Bishofar Gadol LeChayruseynu (one blast, blow a great Shofar to heard our freedom). Perhaps the time is not right for it yet, as the time for Moshiach has yet to arrive, but your children cry out to you, how can you stand idly by?!”

When Reb Baruch told the story, he cried. Reb Baruch then recounted how at the time that the crowd cried along with the Rav, the Tekios were delayed, and for a long time they could not come to themselves, and loud wailing was heard throughout the shul.”
How much for the esrog and how much for the stereo?
Rabbi Yisroel Ciner writes: Rav Sholom Schwadron zt”l would tell the following story about Rav Levi Yitzchak, the Berditchiver Rav. (Found in “Around the Maggid’s Table”.) It offers a sharp insight into the way that our actions are assessed.
One Yom Kippur night, the crowd in the Berditchev shul (synagogue) waited for the chazzan (prayer leader) to begin the holy Kol Nidrei prayers. The Rav motioned to the chazzan, requesting that he wait. All quietly awaited the Rav’s signal to begin but he was immersed deeply in thought. The minutes passed by with people wondering why the Rav was waiting. He was clearly not yet ready to begin.
Soon he turned to his shamash (attendant) and asked if Muttel from the town of Zhitomer was there. All of those within earshot wondered what the Rav might want from Muttel. Scanning the large crowd, the attendant found Muttel, the plain, poor, simple Jew from Zhitomer, sitting off to the side.
“Yes,” the attendant responded, “Muttel is here.” The Rav asked that Muttel be summoned. As soon as Muttel was brought, the Rav began to question him. “Tell me, don’t you live on the land owned by Vladik (a gentile landowner)?” “Yes,” answered the surprised Muttel. “Does Vladik own a dog?” continued the Rav. “Yes,” answered Muttel again, wondering what this information had to do with the Yom Kippur prayers. “Do you know the amount of money that he spent on the dog?” persisted the Rav. “I do,” said Muttel. “He always brags that he spent four hundred rubles to acquire that rare dog.” The Rav was thrilled. “Four hundred rubles? That’s fantastic!” To the astonishment of all those assembled, the Rav, having been supplied with this information about Vladik’s dog, was now ready to begin Kol Nidrei. He motioned to the chazzan to begin.
After the Tefillos (prayers) were completed, a group approached the Rav inquiring about his discussion with Muttel. The Berditchiver smiled and explained. “This year, an incident occurred which troubled me. A poor teacher came to Berditchev from a distant town. Being in debt, he was planning to tutor children, save the money and then return home to pay his creditors. He was here for almost a year and he earned the money he needed and began his return trip. One fateful night, as he slept at an inn, the bag with his hard-earned money was stolen. In the morning, when he realized what had happened, he broke down in tears. A whole years worth of effort had been stolen. Staying at the same inn was Vladik. Hearing the heart-wrenching cries of the teacher he inquired as to what had happened. Upon hearing the story, he approached the teacher, asking him how much money had been stolen. Hearing the sum of four hundred rubles, he immediately removed that amount from his wallet and handed it to the amazed and thankful teacher.
“As we were about to start Kol Nidrei, that incident worried me. How could we hope that HaShem would view us favorably? Who amongst us had performed an act as generous and kind as that of Vladik?
“Then I remembered the dog. I had heard that he had spent a large sum on a pet but I didn't know how much. When Muttel told me that it had been four hundred rubles, I was at ease. That amount clearly didn't mean all that much to him. His helping the teacher was an act of kindness but not an act of sacrifice. I felt we could start Kol Nidrei.”
Rav Sholom then continued. “We’re proud when we spend $50 on an esrog, or we give $250 to tzedakah, or we spend $500 on Tefillin. Beautiful! But how much was the stereo? How much was the computer? Perhaps the money spent on the mitzvah wasn't really the sacrifice that we believed it was. If we spend freely on our material objects then we must also spend freely on our spiritual objects.”
An Esrog from Gan Eden
Rabbi Ciner writes further: On the first morning of Sukkos Rabbi Elimelech of Lizhensk was intrigued by a scent in the shul’s air. After the Tefillah, he began to investigate the esrogim of the congregants. He wasn’t at ease until he had smelled the small, simple esrog of a stranger sitting in the corner. "Where did you acquire this esrog? It has the scent of Gan Eden (the Garden of Eden)!
The guest hesitantly told the following story. “I don’t make a lot of money but every year I save enough to buy an expensive esrog. This year, I took the fifty gulden I had saved and traveled to Lemberg in search of a beautiful esrog. At one of my lodgings, I heard a commotion downstairs. A burly man was begging the innkeeper to help him. He was a wagon-driver and his horse had broken his leg. The innkeeper had a horse for sale for fifty gulden which was far beyond the means of the wagon-driver. I approached the innkeeper and offered to pay him forty five gulden for the horse. He agreed and I handed the reins over to the wagon-driver. With the remaining five gulden, I could only afford this small, simple esrog.”
Rabbi Elimelech now understood why the scent of Gan Eden was emanating from this esrog. He requested to hold such an esrog for a few moments.
He named her Lulava
Rabbi Ciner writes further: “In the Footsteps of the Maggid” tells of Rav Shammai, the head of the Chevra Kadisha (Burial Society). Whereas, outside of Eretz Yisroel, the Chevra Kadisha is primarily busy with the taharah (purification) process performed before burial, here in Eretz Yisroel, their duties also include gathering the remains of terror and battle victims and giving them a proper and dignified burial.
The story took place during the Yom Kippur war, when we were caught by surprise and attacked by Arabs on all fronts. For days after Yom Kippur and during Sukkos, Rav Shammai and his assistants would travel throughout the Sinai desert and southward toward Suez where they caringly tended to the bodies of the fallen.
On Sukkos, he had with him in his jeep his siddur (prayer book), his tallis (prayer shawl), his Tehilim (Psalms), his Lulav and his esrog. At every base, soldiers of all backgrounds would beg him to allow them to use these. He would stay as long as he could, sometimes delaying his scheduled departure for hours. Eventually, however, he had to tell the disappointed young men still in line that he needed to move on. He had been summoned elsewhere.
On the last day of Sukkos, Rav Shammai and his assistants were near the Suez. As he approached a newly constructed army base in the wide open desert, it occurred to him that, since he had already prayed with his lulav and esrog on that final day of Sukkos, he could leave them in the army base if he'd be summoned elsewhere.
Shortly after Rav Shammai arrived, a long line of soldiers began to form, awaiting their turn to use his lulav and esrog. As a crowd began to assemble, a young non-religious soldier, driving an ammunition truck, was making his way southward. Noticing a large crowd, he got out of his truck and made his way on foot to where the soldiers had assembled.
He came closer and asked what the commotion was all about. Another soldier explained to him that Rav Shammai had come and the soldiers were all waiting for an opportunity to use his lulav and esrog. The driver didn’t seem too interested in waiting around, but when one of the soldiers mentioned that it was the last day to perform the mitzvah, he decided to wait on line.
His turn arrived after a short period of time. Just as he was gingerly holding the lulav and esrog, a bomb tore into his truck. It exploded and set off multiple explosions of the ammunition on board. The blasts were so powerful that a crater was formed in the ground where the truck had been parked. Not even a shard of metal could be found from the demolished vehicle.
Three months later, Rav Shammai read a short notice in the army newspaper. This driver's wife had given birth to a girl. The announcement included a statement by the new father. "I believe with every fiber of my being that I am alive today and I merited to see my new daughter only because of the mitzvah I was doing at the time that my truck was bombed.” In thanks to HaShem he named his daughter Lulava. [Reprinted with permission from www.Torah.org]
An Esrog For Your Wife?

Rav Shalom Eisen, zt”l, was a Dayan and moreh tzedek in Yerushalayim more than fifty years ago. He was also known as an expert in the kashrus and hiddurim of esrogim and lulavim. As each Sukkos approached, hundreds of people would appear at his house to show him the arba minim which they purchased.
One year, an avreich approached him with a beautiful esrog, mehudar in all its aspects, to receive R’ Eisen’s approval. R’ Eisen examined it and then shook his head and said, “This esrog is not for you.” The avreich was astounded. He had delved into the halachos of the arba minim, and had spent a considerable amount of time purchasing such a mehudar esrog. Why was Rav Eisen telling him that this esrog was not for him?
He asked Rav Eisen, “Is there an halachic problem with this esrog? Instead of answering him, Rav Shalom asked him a question, “What do you do?” The avreich answered, “I learn in a kollel here in Yerushalayim.” “How much do you get paid?” The avreich answered him, and told him the exact amount of money he received from his kollel. “And how much are they asking for this esrog?” inquired Rav Shalom. The avreich answered that they were asking a considerable amount of money.
Rav Eisen said, “This is what I thought from the beginning. You are right; the esrog itself is mehudar. But if you listen to me, I would advise you to purchase a cheaper esrog, and with the remaining money, purchase something for your wife likvod Yom Tov. This is true kavod Yom Tov.” (Chayim Sheyash Bahem)
Rav Chaim Kanievsky - Before You Can Build A House
A young lady learning in a seminary in Binei Brak once came to the house of Rav Chaim Kanievsky for advice for herself and for her entire class. The girls in the class had gradually realized that something strange was happening with their class. Despite the fact that the girls were all of marriageable age and had long since started dating, not one of the girls from the class had become engaged. The girls’ friends from different classes or schools were beginning to marry and establish homes, but their class seemed to be stuck. The girls wanted to know what Rav Chaim’s opinion was on this, and what he advised them to do.

Rav Chaim said that since this phenomenon was affecting the entire class then it must have been a “group sin” and it was necessary for the class to contemplate what the sin was. He said that the two possibilities were that they insulted either a teacher or one of their peers.
The girl consulted with her classmates, and after discussing the issue, they reached the conclusion that they had not insulted any of their teachers, but it was very likely that they had hurt one of their peers.

One of their peers had an awkward appearance, and it was possible that the girls had treated her differently due to her appearance. No one had deliberately hurt her, but it seemed that her feelings had been hurt. The girls of the class sent a messenger to her with a request that she forgive them. However, to their surprise, the girl sent back a message that she does not forgive them!

The girls in the class realized that she had been seriously hurt, and the entire class decided to go to her house to appease her. While they were there, they promised her that they would personally become involved in finding her a suitable shidduch. A father of one of the girls also promised to pay the girl’s shadchunus fee up to a thousand dollars.
The girl was impressed by the girls’ effort and sincere teshuvah, and forgave them with a complete heart. Two weeks later, four of the girls were on their way to becoming engaged! (Barchi Nafshi)
Rav Elyashiv - 30 Minutes On Yom Kippur
When the family of Reb Elyashiv was sitting shiva for Rebbetzin Elyashiv, a Canadian Jew came to be menachem avel. He told them he came especially to be menachem avel as a sign of gratitude to Rebbetzin Elyashiv for helping his family during a painful and distressing period.
The man related that one of his daughters had veered from the path of Yiddishkeit, and abandoned every vestige of Jewish life. Eventually, she did the worst possible thing, and actually married a non-Jew. "Every effort we made to convince her that she shouldn't do this horrible thing fell on deaf ears," said the father. He added that he felt responsible for her descent, since it happened after he decided to leave Eretz Yisroel and move to Canada because of his difficulty in earning a living.
His daughter left Canada, and moved with her husband to Switzerland. Eventually, their marriage soured, and she and her husband separated. This took place at the beginning of Chodesh Elul. Immediately after Yom Kippur, the daughter suddenly died. The Rabbanim in Switzerland refused to bury his daughter in a Jewish cemetery since for years she had lived as a non-Jew in all respects.
The father continued his story in a broken voice, "I called Rebbetzin Elyashiv and requested that she ask Reb Elyashiv his opinion on the matter. R' Elyashiv asked what my daughter did on the last Yom Kippur of her life. I asked around the community in Switzerland, and I found out that she spent a half hour in shul that Yom Kippur. When Reb Elyashiv heard this, he paskened that she could be brought to kever Yisroel. The fact that she was in shul on Yom Kippur proved that her neshama was connected to the Jewish nation, and identified with the yearning for teshuva which Yom Kippur represents. (Aleinu Lishabeiach)
Rav Ezra Attia And The Unlikely Bird's Nest
One day, Rav Ezra Attia, the Great Rosh Yeshivah of Porat Yosef (1885-1970), was giving over his daily shiur in Gemara to a group of talmidei chachamim and balabattim. The shiur that day was on Maseches Chulin, and the discussion was on the mitzvah of shiluach haken -sending the mother bird away before taking her eggs. Rav Ezra quoted the Gemara in Chulin which questions what procedure to use if one finds a nest on the head of a person. One of the participants commented in a scornful voice, “What kind of Gemara is this? Why does the Gemara discuss such an implausible scenario?”
Rav Ezra answered firmly, “Whatever is written in the Gemara is kodesh, and we are forbidden to doubt any of it, chalila.” The man remained silent, but it was apparent to the others that he was not satisfied and was skeptical of the relevance of this Gemara.

Suddenly, one of the rav’s talmidim, who had been absent for an extended time, entered the room. Rav Ezra greeted him warmly, “Sholom Aleichem! Where have you been? We missed you!” The talmid answered, “I was traveling for business reasons. Actually, I was in India - which is quite an interesting country.”
Rav Ezra queried, “What’s so interesting about it?” The talmid replied, “I saw strange things there that I’ve never seen anywhere else. Once, I actually saw a man sitting completely still under a tree with his arms folded. He sat in that position for three days, and on the third day, a bird landed on his head and started to construct a nest in his hair.”
“He didn’t send the bird away?” “No. He continued sitting in the same position without moving.” Rav Ezra smiled broadly. “That is quite interesting. We can clearly see that the Gemara does not ask about “implausible scenarios” and that ‘Moshe emes visoraso emes.”’
Rav Shlomo Kluger Stops The Malach HaMaves in Court
Rav Shlomo Kluger of Brod was known for his fierce opposition against the Reform movement, whose members called themselves Maskilim. The Maskilim began changing old-age customs, including the customs involving in burying the dead. They began transporting the niftar in a wagon, instead of the customary method of carrying the niftar in their hands and walking on foot during the funeral. When R’ Kluger became aware of this, he forbade any niftar which was carried by wagon to be brought to Kever Yisroel, Jewish burial. Instead, the niftar would have to be buried among non-Jews.
When the Maskilim heard about Rav Kluger’s decision, they started a court case against him in the non-Jewish court. The judge ruled that the dead should be transported in wagons until the case was heard. The heads of the Torah community came to Rav Kluger with heavy hearts, and told him about the judge’s decision. They asked him what to do when the next funeral became imminent.
Rav Kluger answered them, “I promise you that until the judge will legally allow us to continue with our custom, no one from the kahal in Brod will die!”
Three months passed, and not only were there no deaths during this period, but there were also no stillborns. When the court case was finally heard, the judge asked R’ Shlomo, “Bring me a proof from the Tanach, that the dead body is carried specifically in one’s arms. The Rav immediately replied, “It’s written in Parshas Vayehi, ‘And they carried Yaakov their father.’” The judge accepted the proof and said, “The Rav is right – that’s how it’s written, to carry in the hands and not in a wagon.” (Told over by R’ Yaakov Teitelbaum from his Rav, Rav Meir Arik) (Shaal Avicha Yeyegadcha) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim
Shabbos: Ta’am HaChaim Sukkos 5770
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