Shabbos: Ta’am HaChaim Mishpatim 5770

שבת טעם החיים משפטים תש"ע
Shabbos: Ta’am HaChaim Mishpatim 5770

Shabbos and any form of Idolatry

Introduction
ששת ימים תעשה מעשיך וביום השביעי תשבות למען ינוח שורך וחמרך וינפש בן אמתך והגר, six days shall you accomplish your activities, and on the seventh day you shall desist, so that your ox and donkey may be content and your maidservant’s son and the sojourner may be refreshed. (Shemos 23:12)
What comes to mind when one thinks of idolatry? Ancient rites, paganism, and the like. In this week’s parasha it is said (Shemos 23:12-13) sheishes yamim taaseh maasecho uvayom hashevii tishbos limaan yanuach shorecho vachamorecho viyanafeish ben amasecho vihageir uvichol asher amarti aleichem tishameiru visheim elohim acheirim lo sazkiru lo yishama al picho, six days shall you accomplish your activities, and on the seventh day you shall desist, so that your ox and donkey may be content and your maidservant’s son and the sojourner may be refreshed. Be carefully regarding everything I have said to you. The name of strange gods you shall not mention, nor shall your mouth cause it to be heard. Why does the Torah juxtapose the commandment of resting on Shabbos to the exhortation of not mentioning the name of strange gods? Furthermore, how are we in modern times supposed to relate to the Torah’s numerous warnings against idolatry, when the Gemara (Yoma 69b) states explicitly that the members of the Anshei Kenesses HaGedolah, the Great Assembly, nullified the desire for idolatry?
The force of estrangement
While we are certainly not witnesses to actual idolatry in our surroundings, there is a form of idolatry that constantly permeates every person’s life. It is said (Vayikra ) 19:4) al tifnu el haelilim veilohei maseicha lo saasu lachem ani HaShem Elokeichem, do not turn to the idols, and molten gods shall you not make for yourselves – I am HaShem your G-d. The Gemara (Shabbos 149a and see Rashi ad loc) interprets the words al tifnu el to mean al tifnu Keil midatchem, do not turn G-d from your consciousness. This means that one must always be contemplating the existence of HaShem in His life. One who deliberately removes his focus from HaShem has in a sense committed idolatry.
Shabbos and idolatry are paradoxical
Despite all the excuses that some people may have for following in the ways of the gentiles, it would seem that one who purposely attends sporting events and the parties that accompany these events are capitulating to the el zar, force of estrangement, that exist in the world. While it is not our position to rebuke or chastise, it is worth noting that our observance of Shabbos is commensurate with our separation from the gentiles. The words from the Shabbos Shacharis prayer bear out this message. We recite the words vilo nisato HaShem Elokeinu ligoyei haaratzos vilo hinchalto malkeinu liovdei fisilim vigam bimnuchaso lo yishkenu areilim ki liYisroel amchah nisato beahavah lizera Yaakov asher bam bacharta, You did not give it, HaShem, our G-d, to the nations of the lands, nor did you make it the inheritance, our King, of the worshippers of graven idols. And in its contentment the uncircumcised shall not abide. For to Israel, Your people, have you given it in love, to the seed of Yaakov, whom You have chosen. The words vilo hinchalto malkeinu liovdei fisilim, [You did not give it, HaShem, our G-d, to the nations of the lands,] nor did you make it the inheritance, our King, of the worshippers of graven idols, is a clear indication that Shabbos and idolatry are paradoxical ideas. One who wishes to observe Shabbos properly must distance himself from any form of idolatry. This applies even in modern times, as following ones desires which are contradictory to HaShem and His Torah constitutes a form of idolatry. We can now better understand why the Torah juxtaposes the commandment to observe the Shabbos next to the exhortation of not mentioning the name of strange gods. The mere mention of foreign entities is considered to be a form of idolatry. It is for this reason that the Torah constantly exhorts us to distance ourselves from any form of idolatry.
The Shabbos connection
The Gemara (Shabbos 118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins. Here too we see the direct correlation to the observance of Shabbos and the gravity of idol worship. Thus, we must remove any trace of idolatry from our midst, and this includes any unnecessary contact with the outside world for the purpose of materialistic pleasure. Additionally, one who heaven forbid stumbled and was caught in the net of the Evil Inclination, succumbing to mingling with the gentiles, can redeem himself by properly observing the Holy Shabbos. HaShem should grant us the will in our hearts to repent from any actions that we may have inadvertently committed. In the merit of the Holy Shabbos, HaShem should grant us atonement and bring us the long waited redemption, with the arrival of Mashiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Defying nature
When the cemetery in Kovno was emptied, the Chevra Kadisha found two bodies that were untouched by time; the bodies of the Kovno Rav, zt”l; and that of a Jewish soldier upon whose tombstone was engraved, "Here lies the kosher/proper Jewish soldier." These were the two bodies that had defied the natural process of decomposition. What merit catalyzed this miracle? It is told that this soldier, who was conscripted into the Polish army, absolutely refused to eat non-kosher food. He would not eat the army's rations, sustaining himself on vegetables alone. One day a group of anti-Semitic soldiers decided to force the Jewish soldier to eat non-kosher food. They grabbed him and poured hot soup down his throat. The Jewish soldier absolutely refused to swallow the soup and choked. This exceptional act of self-sacrifice for kashrus, to maintain the purity of his soul, earned him that his body, his soul's earthly receptacle, was not affected by nature.


Tears for the candlesticks
Nachlas Tzvi cites a number of "Tzedakah stories," episodes in the lives of great people, in which their devotion to share their own material possessions with others less fortunate than they, earned them remarkable reward from the Almighty. Horav Moshe Ravkash, zt”l, the author of the Beer HaGolah would weep when he would see his wife's candlesticks. A very poignant story informs us of the reason for this expression of emotion. It was during the fury of the Cossacks that the Jews of Vilna were bracing themselves for the vicious onslaught of these sub-humans. Whoever could gather his few possessions loaded them on a wagon and ran. The majority of the community, regrettably, did not believe that the danger was imminent, so they did not escape. A few of the great Torah scholars of that generation did, in fact, escape to freedom. Among them were the Shach, the Shaar Ephraim and the Beer HaGolah. Rav Moshe Ravkash, being an extremely wealthy man, tarried as long as he could, to enable himself to bury his money and gold and silver utensils. Luckily, he succeeded in hiding his material possessions and his wife's jewelry. A displaced person, Rav Ravkash trekked from community to community in search of a place where he could go on with his life. His wandering led him to Amsterdam. At that time, the city of Amsterdam had a thriving Sephardic Jewish community. These Jews of Middle-Eastern descent embraced the Ashkenazi gaon, scholar, with open arms. This wealthy community saw to it that he was financially remunerated in accordance with his distinguished scholarship. He remained there until the Cossacks were driven back, and it was safe to return home.
He located his hidden treasures, but he was unable to make personal use of them, since the community was in dire need. The Jews who had survived, and those who had returned, were left virtually penniless. Rav Moshe disbursed all of his money and even sold his jewelry to sustain the Jewish community. His wife, observing that he was selling all of their material possessions, even her jewelry, hid her silver candlesticks out of concern for their own financial predicament, so that her "giving" husband would not also give these away. After awhile, when the financial situation seemed to improve, she divulged to her husband that she had hidden their candlesticks. When Rav Moshe saw the candlesticks, understanding that his wife had concealed them so that they would have some funds with which to sustain themselves, he sighed heavily. He exclaimed, "How many poor people could have been supported by these candlesticks!" This is why he cried. Indeed, it is tears such as those that HaShem scoops up and saves.
Torah or charity?
When a poor man comes to the door requesting assistance, he certainly needs a comforting word, some sound advice, even a nice Torah thought. We often forget, however, that he is there for one purpose: to raise sorely needed funds for himself and his family. His time is limited, and his needs are great. The Dubna Maggid once went on a fundraising mission. He came to the home of a distinguished scholar who was also quite wealthy. The wealthy man was honored to have someone of the Maggid's stature visit him, and he reciprocated this honor. Prior to asking for a contribution, the Maggid began with a scholarly discourse on the laws of Tzedakah, charity. The man was reasonably impressed, adding his own erudite exegesis. This went on for awhile. Every time the Maggid gave a Torah thought, the man reciprocated. The Maggid noted that while they were having a lively scholarly discussion, the purpose of his visit had not been fulfilled. He still had no money.
The Maggid looked at his wealthy host and said, " Let me share a story with you. In one of the far-off countries, there is a community where the people had never seen an onion. One day a traveler came to this community and brought with him an onion. The people were very excited with this wonderful find and thanked him profusely. They showered him with gifts and money when he left to continue his travels. They took the onion and planted it. Soon, they were able to harvest many onions. Word spread that this community had handsomely rewarded the wanderer that had introduced them to onions. Soon, afterwards, another traveler looking to secure some sorely needed funds arrived in this community with poppy seeds. The people were overjoyed with this new gift. They realized that they must offer remuneration for the poppy seeds. What would be the most worthy gift to give the traveler? Nothing less than their most valued commodity: onions! They decided to pay their new supplier with onions. We can only imagine what he told them. "I did not come here for onions; I came for money."
"Likewise, my dear host, while I greatly appreciate the brilliant Torah thoughts that you have shared with me, I have come here, however, for something else: money. Does not the Torah say that one must give the poor man 'that which is lacking for him'? I lack money."
A child for a piece of a chicken
A poor woman once knocked on the door of the home of a very special Torah scholar, a kollel-fellow who devoted himself to Torah study to the full extent of the word. It was a very special home - but, alas, a very poor one. The couple had been blessed with fourteen children. Obviously, money - and even food - was at a premium at this house. Answering the woman's knock was the kollel fellow himself. "I need a piece of chicken," cried the woman. "I am terribly sorry, my dear woman, but I cannot help you. I have two chickens in the refrigerator which I have put away for the upcoming Yom Tov, so that my family can enjoy the festival with a small piece of meat as prescribed by Halacha. This is all we have for the entire family." "Please, I am begging you, I have not had a piece of meat in such a long time. I crave a small piece of chicken," she implored. A few moments passed and the young man decided this woman's health was certainly more important than his children's Simchas Yom Tov, celebrating the festival amid joy. If she was so obsessed with eating a piece of chicken that she would beg him so profusely, then she should get it. "Ok, I am going to give you a piece of chicken," he said as he left her to go to the refrigerator for a piece of chicken.
Suddenly, there came forth a heart-rending shriek from the kitchen, as the young man opened the refrigerator door and beheld the most bone-chilling, shocking sight. His three-year old son had somehow gotten into the refrigerator and was trapped inside. His lips were already blue; his skin the pallor of death; his breathing shallow and labored - but, he was still alive! A miracle! Hatzalah, the emergency rescue team, was immediately summoned. They began to resuscitate the child, as they hurriedly transported him to the hospital. With the help of the Almighty, they succeeded in saving his life. All because of a piece of chicken. The gesture of giving Tzedakah, going out of his way to help a woman in need, saved the life of his child. We do not need proof to substantiate Chazal's dictum, "Tzedakah tatzil mimaves, charity saves (one) from death," but such an incident is encouraging and gives one hope. We also derive from here another important lesson: One never loses by performing a mitzvah. To paraphrase Horav Yitzchak Zilberstein, Shlita, "You gave away a quarter of a chicken; you received a child as a gift." (www.shemayisrael.co.il)
A hook for every Jew
Rabbi Eliyahu Hoffman writes: R’ Mendel Futerfas was a fiery chassid and the spiritual director of a yeshiva in Eretz Yisrael. He used to say that from everything he heard and saw in the six years he was in Siberia, he tried to learn a lesson in serving HaShem.
One prisoner used to relate that he had been a deep-sea diver in the Czar’s navy, now imprisoned by the Communists. His story went as follows: “It occasionally happened that one of the ships of the Czar’s navy would sink, sometimes because of a storm at sea, or because it struck a rock, or sometimes in battle.
“Ships are worth a lot of money; just the metal and the equipment alone were often worth millions. So the navy developed a means to lift the ship from the ocean floor so it could be towed to shore and fixed, or at least partially salvaged. That’s where I came in.
“They would situate two towing-ships on the sea above the location of the sunken ship. Each ship would lower a long, thick chain with a huge hook on the end, and I would dive down, attach one hook to the front, and the other to the rear of the sunken ship. Then the towing-ships would reel in their chains, lift the sunken ship from the ocean floor, and tow it to shore.
“This was all fine when the sunken ship had been under water for less than a month. But after that the ship began to rust, and the hooks would bring up only huge chunks of iron, leaving the rest of the ship behind. So someone developed a brilliant idea. Instead of lowering just one chain, the tugboats would spread a huge, hollow, rubber mat with thick rubber walls over the place where the sunken ship lay. Inside the entire length of the mat was a large flat sheet of steel with several hundred steel ropes attached to it. The ropes ran though special airtight holes in the lower rubber wall in a way that no water could get in and no air would escape. At the end of each dangling rope was a hook.
“My job was to go down with a few other divers, lower the mat, spread it over the sunken ship, and attach the hooks to as many places as possible. A motor on one of the two tugboats would pump air into the mat and slowly inflate it. It began to pull upwards until— suddenly—the entire ship lifted at once and could be towed to dry land.”
“You know how I understand the story?” said Rav Mendel. “The sunken ship is the Jewish people—rusty and falling apart from almost two thousand years of exile. We are the deep-sea divers. We have to try our best to attach a hook to every single Jew. When enough hooks are attached… HaShem will pull us all up together!” (ww.Torah.org)


Shabbos: Ta’am HaChaim Mishpatim 5770
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