Shabbos: Ta’am HaChaim Balak 5770

שבת טעם החיים בלק תש"ע
Shabbos: Ta’am HaChaim Balak 5770

Seeing into the future

Introduction
וירא בלק בן צפור את כל אשר עשה ישראל לאמרי, Balak son of Tzipor saw all that Israel had done to the Amorite (Bamidbar 22:2)
There is an interesting theme that is recurring throughout the Book of Bamidbar, and that is the concept of sight. The first instance that we discover mention of sight is when the Torah states that there is a prohibition to see the Holy of Holies while dismantling the Mishkan. In Parashas Naso there are a few references to sight. One instance is that the Gemara states that the portion discussing a Sota and the portion discussing a Nazir are juxtaposed because one who “sees” a Sota in her disgrace should abstain from wine. Another example is that the Gemara states that one is forbidden from gazing at the Kohanim when they raise their hands to bless the congregation. In Parashas Behaaloscha we find that Aharon “saw” that he and his tribe were not included in the offerings that had been brought by the Nesiim, the leaders of the tribes. Additionally, Moshe requested from Yisro that he function as “the eyes” of the people in the Wilderness. In Parsahas Shelach Moshe instructs the spies to see the Land and the Gemara states that the spies spoke before they allowed their eyes to see. The end of the parsha discusses the mitzvah of tzitzis where we are instructed to see the tzitzis and remember all of the mitzvos. Korach, according to the Medrash, saw that in the future great people would descend from him. Further on in the parasha when HaShem chose the staff of Aharon over the staffs of the other tribe leaders, it is said that they saw and they took, each man his staff. In Parsahas Chukas we find that that Hashem instructed Moshe to speak to the rock before the eyes of the people, and because he hit the rock instead, HaShem punished him for not sanctifying His Name before the eyes of the Jewish People. Upon the death of Aharon, it is said that the Jewish People saw that Aharon had died and they all wept. After the Jews were punished for talking against HaShem and Moshe, they were instructed to gaze upon the copper snake to be healed from the bite of the snake. In this week’s parsha, the Torah states that Balak saw what the Jewish People had done to the Emori. The entire parasha is replete with instances of Balaam attempting to see the Jewish nation from various locations so he could affect his curse on them. The Mishnah states that one of Balaam’s three evil characteristics was that he had a bad eye. Furthermore, Balaam was blind in one eye. The end of the parasha informs us that while a plague was raging throughput the Jewish camp, Pinchas saw what was happening and took action, stopping the plague in its tracks. In Parashas Pinchas Hashem instructs Moshe to ascend the Mountain of Avarim and see the Land that HaShem will give to the Jewish People. Hashem then instructs Moshe to take Yehoshua and command him before the eyes of the people. Parashas Matos discusses the ambitions of the tribes of Reuven and Gad who saw that the other side of the Jordan River was a suitable place for their livestock. In Parashas Matos HaShem tells Moshe to inform the Jewish People that if they do not drive out the inhabitants of the Land, then those who they leave will be pins in their eyes and a surrounding barrier of thorns in their sides. Further on in the parasha the Torah discusses one who kills unintentionally, and one example of unintentional murder is when one throws a stone without seeing the other person. The parsha ends with the command that the daughters of Tzelafchad should be wives to whomever is good in their eyes.
Tamuz is the month of the eyes
While the Torah mentions eyes and sight frequently, there appears to be a special emphasis on this idea throughout the Book of Bamidbar. It is noteworthy that the Sefer Yetzirah writes that the month of Tamuz reflects the eyes. The Meraglim journeyed throughout Eretz Yisroel for the entire month of Tamuz, returning on Tisha BaAv. The Gemara (Taanis 29a) states that the spies caused the Jewish People to cry on Tisha BaAv. Hashem declared, “ You have cried tears in vain. I will give you something to cry about for future generations. This crying would be over the destruction of the first and Bais HaMikdash, which both occurred on the ninth of Av. Regarding the destruction of the Bais HaMikdash it is said (Yechezkel 24:16) hinini lokeiach mimcha machmad eninecho bamageifa, behold, I am taking from you the darling of your eyes in a plague. The Gemara (Sanhedrin 22a) states that this verse refers to the Bais HaMikdash. Thus, we see that the months of Tamuz and Av are a period when the eyes play a critical function in the health of the Jewish People.

One must use his vision properly
Essentially, the parasha of Balaam attempting to curse the Jewish People is the highlight of the Book of Bamidbar, which is the Book of the Eyes. Balaam sought to cast his evil eye upon the Jewish People, and HaShem thwarted his efforts. The Mishnah highlights the distinction between the disciples of Avraham and the disciples of Balaam by stating that the disciples of Avraham have a good eye whereas the disciples of Balaam have an evil eye. It is noteworthy that Balaam sought to die the death of the Just, which is an allusion to the Patriarchs. His mistake was that one has to live the life that the Patriarchs lived in order to die like them. Balaam lacked the proper foresight to realize this, as is alluded to in the statement of the Gemara that he was blind in one eye. He had one eye on glory but the other eye was closed as to how one could achieve that glory. This theem3 is recurring throughout the Book of Bamidbar. Korach also sought glory, but he did not see properly that he would be lost and it was his children who would repent and have the glory emanate from them. Similarly, the tribes of Reuven and Gad saw grazing land but they did not take into account that their tribes, many years later, be exiled before the other tribes. Perhaps the greatest misfortune for the entire Jewish People was the lack of foresight exhibited by the spies. The Zohar states that their motive for slandering the Land and was because they foresaw that that they would lose their leadership roles upon entry into Eretz Yisroel. Instead, they lost their lives and caused untold suffering for all future generations. Thus, a lack of proper vision can have calamitous results.


The message from Balaam is that we utilize our eyes for the good, both for the individual and for the collective. In this way we can be assured that we are following in the footsteps of Avraham, who always sought the good in man.
The Shabbos connection
Shabbos is referred to as a semblance of the World to Come, and the Gemara (Sanhedrin 99a) states that all the prophets were able to prophesize until the Messianic era. Beyond that, however, it is said (Yeshaya 64:3) ayin lo raasa Elokim zulascha, no eye except Yours, O G-d, has seen [that which] He will do for one who awaits Him. The World to Come is beyond our vision, and this in itself is a blessing. Something that is not tainted by human eyes remains perfect. Hashem allows us a taste of the World to Come in this world, by granting us His Precious gift of Shabbos. It should be His will that we use this gift properly and then we will see an end to all of our suffering with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Reb Elchonon Wasserman's Last Drasha
Reb Elchonon Wasserman was one of the great pre-war Roshei Yeshiva in Europe. He learned in Telz Yeshiva and joined the Chafetz Chaim's Kodshim Kollel later on, where he learned B'Chavrusa with Rav Yosef Shlomo Kahanamen the Ponovezher Rav. During this period he became very close with the Chafetz Chaim whom he considered his Rebbi. Reb Elchonon was the Chafetz Chaim's spiritual heir, becoming the ultimate arbiter of Daas Torah for the pre-Holocaust generation fighting haskala, Zionism, communism, and the other ills of the generation.

Reb Elchonon was in his mid-60s when the war broke out. He had spent a great deal of time in America collecting for his Yeshiva in Baranovitch. Although he was quite fond of the few Binei Torah he met in America and held our great hope and promise for their future, nevertheless he resisted their pleas to remain in America and chose to return to a Europe that was about to engulfed in flames. As Rosh Yeshiva and the conscience of the Lithuanian Yeshiva world, he felt personal and public responsibility to be with his flock in their time of need, come what may.

Tragically Reb Elchonon fell victim to the Nazi collaborators on 11 Tammuz 5701/1941 when he was murdered AL Kiddush Hashem along with his son and a handful of talmidim and other Rabbonim. Sadly his death did not come together with the Talmidim he chose to return to from the safe shores of America. He was taken in Kovno while on a short trip to take care of some documents in order to secure visas for escape.

Reb Ephraim Oshry, who was 27 years old at that time, was one of the few that managed to escape. He related the following about the last thing Reb Elchonon told them.

When they saw the end was near Reb Elchonon got up and spoke to them. He spoke the same way he always did; he was calm and there was no indication of panic. He said the following.

"In Shamayim it seems that they consider us to be Tzadikim, because we have been chosen to be Korbanos for Klal Yisroel. Therefore, we must do Teshuvah now. We don't have much time. We must keep in mind that we will be better korbanos if we do teshuvah. In this way we will save the Yidden in America. Let no foreign thought enter our minds, Chas Vishalom, as that will make us pigul, an unfit Korban. We are now fulfilling the greatest mitzvah. Yerushalayim was destroyed with fire and will be rebuilt with fire. The same fire that will consume our bodies will one day rebuild Klal Yisroel."

The Alter Of Novhardok Teaches Rav Isser Zalman Meltzer To Get Dressed Up But Not To Dance
One of the main lessons of the Alter Of Novhardok was the problem of Nigius, self interest. Nigius he said, insidiously crawls its way into every decision we make, contaminates the mind, and corrupts our minds and our ability to think honestly and clearly.

The Chaim SheYesh Bahem (Korach) says that Rav Isser Zalman Meltzer personally learned a lesson on the Nigia of laziness from the Alter Of Novhardok. Rav Isser Zalman said that when a person needs to make a decision if a visitor to town is due respect and one must go greet him, the first thing he must eliminate to make a proper decision is Nigia of laziness which will skew the decision in favor of not going.

How can this be achieved, asked Rav Isser Zalman? The Alter provided the perfect solution. When a distinguished guest who may possibly deserve kavod arrived to town, the Alter would get dressed up in his finest clothing and go to the home where the guest is lodging. When he reached the lodging, he would stand outside and only then decide if this person is deserving of this honor. In that way he eliminated laziness as a consideration in his decision.

Thanks to this lesson, said Rav Isser, I have a practice that when someone asks me for a letter of recommendation I immediately write one. Only after I have taken the time and effort to do this, do I then consider if he is deserving of it. Only if he truly deserves it, do I give it to him.

Shabbos: Ta’am HaChaim Balak 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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View Shabbos: Ta’am HaChaim
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Shabbos: Ta’am HaChaim Chukas 5770

שבת טעם החיים חקת תש"ע
Shabbos: Ta’am HaChaim Chukas 5770

The Tribe of Levi, a Higher Standard

Introduction
ויאמר ה' אל משה ואל אהרן יען לא האמנתם בי להקדישני לעיני בני ישראל לכן לא תביאו את הקבל השה אל הארץ אשר נתתי להם, HaShem said to Moshe and Aharon, “Because you did not believe in Me to sanctify Me in the eyes of the Children of Israel, therefore you will not bring this congregation to the Land that I had given them.” (Bamidbar 20:12)
In this week’s parasha we learn about how the Jewish People complained about the lack of water and HaShem instructed Moshe to take his stick and speak to the rock to draw forth water for the people. Moshe instead hit the rock, thus causing a desecration of HaShem’s Name and forfeiting his privilege of entering into Eretz Yisroel. The Ibn Ezra and the Ohr HaChaim HaKadosh cite many opinions regarding Moshe’s sin. Some commentators posit that Moshe’s sin was that he became angered with the Jewish People and for this reason HaShem punished him by not granting him entry into Eretz Yisroel. Other commentaries write that Moshe sinned because he disobeyed HaShem’s commandment of speaking to the rock and instead he struck the rock and this was not the correct method for producing water. There are also opinions that maintain that Moshe should only have hit the rock once and not twice. Many of the commentators cite the verse in Tehillim (106:32-33) where it is said vayakitzifu al mei merivah vayeira liMoshe baavuram ki himru es rucho vayivatei bisfasav, they provoked at the Waters of Strife and Moshe suffered because of them, because they acted contrary to Shi spirit, and He pronounced with His lips, as proof for their opinions. The Medrash (Shemos Rabbah) states that matters that Moshe did not explain fully were elaborated on by Dovid HaMelech in Tehillim. What message is Dovid HaMelech conveying to us with these words?
Are Miriam and Aharon different than Moshe?
Surprisingly, most of the commentaries seem to ignore an explicit verse in the Torah that sheds much light on the incident of Moshe deviating from HaShem’s instructions. It is said (Devarim 33:8) uliLevi amar tumecha viurecha liish chasidecha asher nisiso bimassah tiriveihu al mei merivah, of Levi he said: Your Tumim and Your Urim befit Your devout one, whom You tested at Massah, and whom You challenged at the waters of Merivah. Rashi writes something that at first appears to be very puzzling. Citing the Sifri, Rashi writes that HaShem, so to speak, came upon Moshe with a libel. If Moshe uttered the words (Bamidbar 20:10) shimu na hamorim, listen now, O rebels, what did Aharon and Miriam do? The Sifri is perplexing, because it appears to be asking a rhetorical question. The explanation of the question at first glance seems to be as follows: “we understand what Moshe did wrong, and thus was deserving of a punishment, but Aharon and Miriam did not do anything, so why were they also punished?” This, however, is difficult to understand, because in this verse Moshe is blessing the tribe of Levi, so why would he publicly reprimand himself? Furthermore, how can it be that there is a libel against members of the tribe of Levi? Aharon was faulted for his involvement in the fashioning of the Golden Calf, and Miriam sinned by gossiping about Moshe. Why does the Sifri deem Moshe’s act at Mei merivah to be different?
The tribe of Levi is held to a higher standard
In order to gain a better understanding to what occurred at Mei merivah, we need to focus on the uniqueness of the tribe of Levi. The Medrash (Shemos Rabbah 5:16) states that Moshe told Pharaoh that every nation has spiritual leaders that guide the nation, and the Jewish People are no different. Pharaoh therefore allowed for one tribe to be exempt from the slavery, and that tribe was the tribe of Levi. Thus, while the entire Jewish People was enslaved to the Egyptians and were bitterly persecuted, the tribe of Levi was free to do as they pleased. When Moshe was on his way to Egypt, he was required to circumcise his son, and his delay almost cost him his life. The reason for Moshe being liable the death penalty was not because he had delayed in the circumcision, as a father is not liable the death penalty for not circumcising his son. Rather, it would appear that Moshe was being held to a higher standard than other Jews, and HaShem deemed his delay to be a desecration of His name, which was only atoned for through death. Similarly, when Aharon abetted the fashioning of the Golden Calf, he may have violated a negative commandment of fashioning an idol, but the consequences could have been more severe, if Moshe had not interceded on his behalf. HaShem wished to punish Aharon by killing all of his sons, and Moshe’s prayers were effective to save two of them from death. Aharon, as a member of the tribe of Levi, was held accountable because his tribe was placed on a pedestal, and he did not conform to the high standard that his tribe exemplified. Similarly, Miriam gossiped about Moshe and was punished. What was it that was so serious about Miriam’s act? The Medrash states that Miriam questioned why Moshe was able to separate from his wife and other prophets were not required to do this. In truth, however, Moshe was from the tribe of Levi, and the tribe of Levi always went beyond the letter of the law. An example of their transcending the normal laws is from the Gemara (Yevamos 72a) that states that while sojourning in the Wilderness, the Jewish People did not circumcise their children because they required the northern wind to blow to heal the wound. HaShem did not allow the northern wind to blow because the wind would have dispersed the Clouds of Glory. The tribe of Levi, however, put their lives at risk by leaving the clouds and circumcising their children. Thus, we see that the tribe of Levi went beyond the letter of the law to fulfill HaShem’s will. Similarly, Moshe separated from his wife so he could always be connected to HaShem. This conduct was in line with the tribe of Levi always beings separated for spiritual pursuits.
When Moshe deviated from his calling he was punished
We can now better understand what occurred regarding the Jewish People’s complaint for water and why Moshe was punished so severely. The fact that the Jewish People requested water was not unique, as the Torah records other instances where they asked for water and HaShem provided for them. The uniqueness of this incident was that Miriam had just died, and the Gemara (Taanis 9a) states that it was in her merit that the Jewish People had the water source. When the Jewish People complained about the lack of water, HaShem decided to test Moshe and Aharon to see if they would go beyond the call of duty. Whereas in the past Moshe had used his staff to produce the water, here HaShem desired that he should talk to the rock, thus transcending the laws of nature. Moshe did not fulfill HaShem’s instructions to the letter, and it was for this reason that he was punished by not being granted entry into Eretz Yisroel. In truth there is a pattern to this action and reaction, as we see that when Moshe complained to HaShem that by going to Pharaoh he had only made matters worse for the Jewish People. HaShem informed Moshe that he would see what He did to Pharaoh but he would not witness what HaShem would do to the gentile kings when the Jewish People entered Eretz Yisroel. Furthermore, in the Song of the Sea it is said (Shemos 15:16-17) ad yaavor amchah HaShem am zu kanisa tivieimo visitaeimo bihar nachalascho, until Your people passes through, HaShem – until this people You have acquired passes through. You will bring them and implant them…. Rashi writes that in this verse Moshe was prophesying that he would not enter Eretz Yisroel. Why did Moshe mention this prophecy in middle of the Song? The answer to this question is that after describing the Jewish People as the nation that HaShem acquired, Moshe alluded to his own future, as he was required as a member of the tribe of Levi to set the standard for everyone else. By failing to adhere to this standard, Moshe was punished. Thus, in his blessing for the tribe of Levi, Moshe was praising the tribe for their steadfastness in fulfilling HaShem’s will. The subsequent verses testify to the tribe of Levi going beyond the call of duty by punishing the sinners who were involved in worshipping the Golden Calf. The passage further alludes to the battle that eth Chashmonaim waged against the Greeks. Similarly, Dovid HaMelech in Tehillim depicts a nation that provoked HaShem at Mei merivah, and Moshe suffered on their account. The words ki himru es rucho, because they acted contrary to his spirit, is interpreted by some of the commentators (see Radak and Ibn Ezra Ibid) to be referring to Moshe. We can therefore suggest that the verse is alluding to the idea that the Jewish People caused Moshe to act contrary to his calling as a member of the tribe of Levi. This deviation resulted in Moshe being punished for his sin.
The praises of Levi allude to the higher standard
We can now understand the words of the Sifri mentioned earlier. The Sifri not asking a rhetorical question. Rather, the Sifri is noting that Moshe sinned, and the Torah records his punishment. Regarding Aharon and Miriam, however, one would be led to think that their actions did not warrant a severe punishment of not being granted entry into Eretz Yisroel. The Torah therefore continues to describe the praise of the tribe of Levi, thus hinting to the idea that Aharon and Miriam, as members of that tribe, were also held to a higher standard.
The Shabbos connection
The role of the tribe of Levi is to serve as spiritual guides for the Jewish People, and as the Rambam writes (end of laws of Shemitah and Yovel) every Jew is capable of aspiring to the level of the Levites. Throughout the week we may not be able to rise to these heights, as the burden of earning a livelihood weighs us down and we struggle to transcend the world of physicality. With the arrival of Shabbos, however, we are all given the opportunity to become connected to HaShem and His Torah. The word Levi means to become attached, and HaShem should allow us to attach ourselves to His Torah and to those who study it.
Shabbos Stories
Rav Shlomo Zalman Auerbach the Husband
"Although it is customary to ask forgiveness from one who has died," R' Shlomo Zalman Auerbach said at his wife's funeral, "I shall not do so. Throughout our entire marriage we never offended or hurt one another. We conducted our lives according to the Shulchan Aruch, and I have no reason to ask her forgiveness."
The following is an example of R' Auerbach's exquisite sensitivity towards his wife combined with his exactitude in fulfilling the Shulchan Aruch. R' Yitzchak Yeruchem Borodiansky told this story in one of the eulogies during the shivah week.
Once, R' Shlomo Zalman's sister came to his house to ask about a certain bachur who was suggested as prospective match for her daughter. When she first entered the house, there were a few people waiting to speak to R' Shlomo Zalman. She waited until they left, and finally she was alone with R' Shlomo Zalman and his Rebbitzen. She asked him about the bachur, and he answered, "He's a fine boy."
When R' Shlomo Zalman' sister was about to leave, he asked her if she was planning on visiting their sister in Sharei Chessed before she went home and she answered in the affirmative. Later, when she left the house of their sister, she found R' Shlomo Zalman waiting outside. He approached her and said, |"Regarding the bachur, you should know that you should only ask about others in privacy." "But who was there?" she said. "The Rebbitzen was there," he said, "and she doesn't need to hear lashon hara." Then he told her, "Don't follow through with this shidduch. He's not for your daughter."
R' Shlomo Zalman felt responsible to convey the proper information to his sister, but he was so sensitive to his Rebbitzen’s feelings that he didn't even want to ask her to leave the room. Instead, he used his precious time to meet his sister in another location, saving his wife from hearing lashon hara and from being insulted! (Source: The Man of Truth and Peace)
A Lawyer Meets His Match
A Rav in England had a friend who was a lawyer, and who knew very little about Yiddishkeit. Once, this lawyer approached the Rav with a very serious dilemma. He was currently defending a non-Jew who had become involved in criminal activities. This man was extremely cunning and deceitful, and the judge who saw right through his lies, decided to prosecute his lawyer as well, since he was a partner to the criminal's deceit. It is common practice in England that the judges can implicate the lawyers, to ensure that they do not become tainted by their clients' wrongdoings. This lawyer was in great danger of not only of losing his right to practice his profession, but of also of receiving a heavy punishment and fine. The lawyer was anguished and worried, and at a loss of what to do.
The Rav said to him, "Listen, my friend, the best advice I can give you is to do what all of Klal Yisrael does. Simply daven to the Ribbono shel Olam, and He'll save you from this tzara." The lawyer replied, "What! I should ask HaShem? It's not possible, and I'll tell you why. Once I already asked for help from Him, and I promised that I wouldn't ask for anything else."
The lawyer explained that few years prior, he traveled to Australia for work, and stayed there for six months. While in Australia, his only daughter, who was then seven years old, suddenly became critically ill. After many tests, it was determined that it was cancer, and she began treatment. Unfortunately, she did not respond well, and she grew sicker. One day, which happened to be Shabbos, the doctor told the lawyer that her situation is critical, and she has only a few hours to live.
The distraught father decided immediately to find a shul. Despite his ignorance of Yiddishkeit, he remembered that when he became Bar Mitzvah, his father took him to shul. He searched for a shul, and eventually found one, which was unlocked. It was the middle of the day, and the shul was empty. He burst out crying and continued crying without a stop for two hours. Amidst his tears he said, "HaShem, I need to ask You something, and I promise You that I'll never ask for anything else. I ask of You that my beloved daughter remain alive." Eventually, the lawyer felt a sense of relief, and returned to the hospital.
He was greeted at the hospital with miraculous news - his daughter had opened her eyes. She began improving little by little, and eventually fully recovered. In fact, her new X-rays showed no sign of a cancerous growth at all, and even the doctors admitted that it was a complete miracle.

The lawyer finished speaking, "So, didn't you hear that I promised HaShem never to ask for anything else? How can I break my promise?"

The Rav said, "Your promise is not valid! HaShem is not a person. You can continue to request whatever you need from Him."

The lawyer followed his advice, and was declared innocent. (Shaal Avicha Veyegadcha) (www.Revach.net)
Shabbos: Ta’am HaChaim Chukas 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or to subscribe weekly by email please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
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שבת טעם החיים קרח תש"ע
Shabbos: Ta’am HaChaim Korach 5770

One door closes and another opens

Introduction
דבר אל בני ישראל ואמרת אלהם ועשו להם ויאמר משה בזאת תדעון כי ה' שלחני לעשות את כל המעשים האלה כי לא מלבי אם כמות כל האדם ימותון אלה ופקודת כל האדם יפקד עליהם לא ה' שלחני ואם בריאה יברא ה' ופצתה האדמה את פיה ובלעה אתם ואת כל אשר להם וירדו חיים שאלה וידעתם כי נאצו האנשים האלה את ה', Moshe said, “Through this you shall know that HaShem sent me to perform all these acts, that it was not from my heart. If these die like the death of all men, and the destiny of all men is visited upon them, then it is not HaShem Who has sent me. But if HaShem will create a phenomenon, and the earth opens its mouth and swallows them and all that is theirs, and they will descend alive to the pit – then you shall know that these men have provoked HaShem.” (Bamidbar 16:28-30)
In this week’s Torah portion we learn about Korach and his entourage who sought to claim power and glory for themselves. Their basis was that all the Jews had heard HaShem speak at Sinai and there was no justification for Moshe and Aharon to share all the high ranking positions for themselves. Ultimately, Korach and his entourage were either swallowed up by the ground or burned to death. Moshe finally decided that the game was up, and it is said (Bamidbar 16:28-30) Moshe said, “Through this you shall know that HaShem sent me to perform all these acts, that it was not from my heart. If these die like the death of all men, and the destiny of all men is visited upon them, then it is not HaShem Who has sent me. But if HaShem will create a phenomenon, and the earth opens its mouth and swallows them and all that is theirs, and they will descend alive to the pit – then you shall know that these men have provoked HaShem.” Rashi writes that regarding the opening of the earth, Moshe was stating that HaShem would either allow for the primordial opening of the earth to swallow Korach and his entourage, or HaShem would create a new opening to facilitate Korach’s downfall. This statement of Rashi is puzzling, as the Mishnah (Avos 5:8) states clearly that the opening of the earth was one of ten things that were created on the first Friday at twilight. Why, then, was there a need to have HaShem create a new opening?
Muki Betser finds a new doorway
The Israeli army was preparing for its raid into Entebbe, Uganda, to free the captives of a terrorist hijacking. In preparation for the raid, the Israelis simulated the planned raid by creating a building that was a replica of the Ugandan airport. Soldiers trained in the simulated building, learning all the ins and outs of the airport. When the soldiers arrived in Uganda, they quickly recognized the layout of the airport and began running through the hallways, confident in their abilities to stop the terrorists and free the captives. One soldier, Muki Betser, was running through the hallway and was expecting a doorway. To his dismay, there was no door. His first thought was, “how can this be? We practiced this operation to perfection, and now there is no door?” Muki then realized that there was only one thing to do. He had to keep running and hope that soon he would come upon an entranceway. To his good fortune, he soon came upon a different doorway and he and the other soldiers were able to successfully complete their mission.
One can find the door of repentance even at the height of wickedness
Moshe was not merely reading Korach and his group their last rites. Rather, Moshe was demonstrating to them that although HaShem had already “simulated” their destruction, there was still a way out. If they repented, the previously ordained opening in the earth would be used for different function, and HaShem would create a “new” opening, which would be the proverbial opening that HaShem grants anyone who seeks to repent. Regrettably, Korach and his group remained adamant and were swallowed up by the earth. [The Talmud states that Korach himself was not swallowed up by the earth nor was he burned by fire.] The words of Moshe had some effect, however, as Korach’s sons repented, and HaShem allowed for them to be elevated in Hell and merit eternal reward.
Often in life we are faced with situations where we do not perceive and openings or paths that lead us out of our despair. While it may not appear to us that we have an escape plan, we can pray to HaShem to either show us where the exit is, or to create a new opening that will allows us to exit our current situation and continue on the illuminated pathway of life.


The Shabbos connection
Throughout the week we are faced with challenges and at times there appears to be no way out of predicaments. With the arrival of Shabbos, however, it is said (Yechezkel 46:1) ko amar HaShem Elokim shaar hechatzer hapinimis haponeh kadim yihyeh sagur sheishes yimei hamaaseh uvayom haShabbos yipaseiach uvayom hachodesh yipaseiach, thus said the Lord/Elokim: “The gate of the inner courtyard that faces eastward shall be closed during the six days of labor, but on the Shabbos day it shall be opened, and on the day of the New Moon it shall be opened.” This verse alludes to the idea that on Shabbos all the gates of Heaven are open for us to entreat Hashem to show us the correct path in serving Him. When HaShem sets us on that path, we will surely succeed in all or spiritual and material endeavors.
Shabbos Stories
The Staff of Life
There was a long line of customers at the checkout counter... Yosef, the grocer, was in over his head calculating totals, making change, and marking down what people owed when they bought on credit. But even working at top speed, so that he scarcely had a moment to breathe, he found the time to admonish his customers, "Please, don't crumble the bread. Be careful not to drop the bread on the floor!"
Everyone who shopped at Yosef's grocery was long familiar with his caution regarding the treatment of bread... Every new customer who entered his grocery received his first lesson in the laws of safeguarding the honor of bread:
"Understand that this bread that God has given us is a gift from Heaven. Think of how many people were involved in producing this bread. Farmers plowed the fields, fertilized it, seeded it, and watered it, praying to God to send rain in its proper time. With anxious hearts, they watched every stage of the growth process, and when the wheat reached its peak ripeness, they harvested it. They took the sheaves they had cut down, and separated the wheat from the chaff."
He went on with his lecture, indifferent as to whether the customer was interested or not. It was his business to educate the Jewish consumer in the proper respect for bread ― Heaven's gift.
As evening drew near, the grocery emptied out. That was when Yosef would take his broom and, with sincere reverence, gather the crumbs that had fallen to the ground near the bread shelves. Sometimes he would do this several times a day. Any time he saw a pile of crumbs collecting near the shelves, he would whisk out his broom and a special dustpan, and collect the crumbs into a large, clean plastic bag. He would toss these crumbs to the birds in the grassy area behind the store, so that no stray crumb would come to be tossed disrespectfully into the garbage, Heaven forbid...
Yosef himself was true to his beliefs, at home as well as in the shop. Not a crumb of bread was ever thrown away in his house. He conducted a careful investigation into his family's bread needs. If there was ever a bit of bread left over, it was not thrown out, Heaven forbid, but used in a hundred and one different dishes, beginning with fried bread slices and ground bread crumbs for use in beef and fish patties, and ending in sweet bread pancakes and other delicacies whipped up by Yosef's creative wife. Yosef humbly, gratefully, and lovingly accepted the gift God had given him in the form of breads, rolls, challahs, and pitas. What they all had in common was that they were completely eaten, down to the last drop.
And if, in a rare case, a piece of leftover bread was simply inedible for some reason, Yosef would soak it in water and leave it in the garden. The pigeons and sparrows pecked at it, until not even a crumb remained...
[One day, Yosef revealed his reason for being so concerned about pieces of bread.]
Jerusalem, in the year 5676 (1916), was a hungry city.
World War I, which ended with the Turkish conquerors being chased out of Israel, had wreaked havoc on the poor country's food supplies and left it barren. Many years of drought, an invasion of locusts, and the closing of sea supply-lanes had brought in them wake a terrible famine. In the city of Jerusalem, people scoured the streets for anything edible.
The three Templer sisters ― orphans ― managed, somehow, during the first two years of the War. The eldest, Shoshanah, who was 18, worked as a seamstress for the Turkish military machine, which did not yet believe in its own fast-approaching demise. Thanks to her steady job, she and her two sisters ― Rivkah, 15, and Shulamis, 10 ― did not starve. Each day, the younger sisters waited tensely for Shoshanah's return. She brought her day's wages each evening: one bishlik (a small coin). occasionally, when her military supervisors were especially pleased, she received a bonus of one lira...
In the starving city, where whole families nearly died of hunger, the odds that three orphans would remain alive were just about zero to none. But, through Heaven's mercy, Shoshanah's work found favor with the Turkish army officers, who saw to it that she received, from time to time, not only an extra coin but also a small sack of flour. Shoshanah would bring these sacks home and bake little loaves of bread from them ― loaves which just barely sustained the three sisters.
The terrible winter of 1917 arrived. The Turkish Army began to sense its impending defeat at the hands of the British, whose forward movement had begun in Egypt and was slowly approaching Palestine. As the tottering Ottoman Empire fought a losing battle to keep control of Palestine, little attention was paid to the appearance of the soldiers' uniforms. The young seamstress returned from work one day with the bitter news that there would be no going back the next day. The Templer girls' coffers were empty. Now they began to know what hunger really felt like.
The small loaves of bread became a dream of the past ― a sweet dream. The house had nothing in it, not even so much as a potato peel. Hunger began to gnaw at their sides. Rivkah was old enough to deal with it reasonably well, but Shulamis, being only 11, began to show alarming signs of the swelling that accompanies malnutrition.
Rivkah and Shoshanah watched anxiously as their younger sister's face began to turn yellow. Despairing, they tried to hide from the young girl the fact that she was about to die of starvation. This was no unusual phenomenon in wartime Jerusalem. Starving people ― Jew and Arab alike ― dotted the streets, begging passersby for a morsel of bread to keep them alive. But there was no one to offer that life-giving morsel. Everyone was hungry; it was those who managed to obtain the bare minimum who survived...
Rivkah was the first to return home. She was in despair. A search of the trash bins had resulted in nothing ― not even a crumb. Better to return home and stay with Shulamis, she thought, than to leave her all alone.
To her dismay, she found her little sister sprawled on the ground outside. The girl's breathing was rapid and shallow. She was fighting for her life.
"Shulamis, don't die!" Rivkah sobbed. "Our father and mother have already died. Stay with us!"
Shulamis did not react. Like a madwoman, Rivkah raced into the house. She found a cup of water, drenched a clean rag in it and began to squeeze out the water, drop by drop, into her sister's mouth. Perhaps the water would save her ... Shulamis sucked the rag weakly, and tried to chew it. Hunger was troubling her worse than thirst...
Suddenly, an idea struck Shoshanah with the force of a lightning bolt. The bakery! How had she not thought of it before? The small bakery near the shuk. She had no way of knowing that the bakery had been abandoned two weeks earlier by its owner, who fled the country after deserting the Turkish Army.
Reaching the bakery, Shoshanah was stunned to find it dark and deserted. She tried the door ― and found that it opened easily, unlocked. The place was black as midnight. She walked forward with hands outstretched, groping for the bread trays. These had once held warm, fragrant loaves. Perhaps there were still a few crumbs left behind...
Her fingers touched something hard and round. A cry of joy burst from her lips. It was a dry loaf, baked some two or three weeks before ― but it was bread! Old bread that could be softened and eaten.
With supernatural speed, Shoshanah flew through the Old City streets, loaf in hand. She found Rivkah dipping a rag in water and thrusting it into Shulamis' mouth. Shulamis was only half-conscious.
"Give me the water," Shoshanah ordered.
With trembling hands she broke off a small piece of the loaf and soaked it in the cup of water. She then placed the softened bread into Shulamis' mouth.
The girl's dry lips felt the difference. Her mouth sucked the moisture out of the bread, and then began to chew with a barely perceptible motion of the jaws. The small piece was swallowed. Then came another, and another. Shulamis' eyes opened and the spark of life nearly extinguished, shone into the night.
At the very last moment, Shulamis had been saved from starving to death.
"Shulamis Templer was my mother, may she rest in peace," explained Yosef to Nachum, who was raptly listening to the tale. "All her life, she treated bread with tremendous respect, for it had saved her life. She never let us throw any away ― not even a crumb. Every chunk of bread was consumed in one of 101 ways, but was never thrown in the garbage. You don't throw away a gift from God..."
The color black

Mrs. Tolman gave the pretty tablecloth a small pat. The table was set so nicely ― just sweets and something to drink. Simon was coming in an hour or so, at six o'clock, bringing his wife, he said. Simon had been living in California for five years now. He was "in computers," he told his mother, and "doing all right." He talked to her at least once a week and made it a point to come home for the High Holy Days every year. He was a good son. They had a good relationship, caring but not effusive. Most of all, Mrs. Tolman was grateful that Simon had kept the Jewish faith. It was her solace and her pride.
Mrs. Tolman sat down in her favorite rocking chair. She was enjoying the anticipation as she rocked gently. She had waited for Simon to get married for a long time now. His father had passed away when he was fifteen, and he had become restless and difficult, finishing high school almost under duress.
Simon loved his mother, but he wanted out. Out of the house, out of school, out of the city. He tried an out-of-town college for a year and deliberately flunked out. He wandered from one job to another until suddenly he told his mother that a friend had offered to teach him computers if he would go to California with him. What did he have to lose?
When Simon left, Mrs. Tolman went through a period of rejection, guilt, and anger. She didn't go for therapy ― she still thought psychology as something a little creepy. As an aide in a day-care center, she lived a simple, religious life, had friends much like herself, and wanted to see Simon married. A grandchild would be so nice.
The bell tinkled. She hurried to the door. There was Simon, and with him a pretty black woman.
"Come in. Come in. Excuse me, but where is your wife?"
"Carla is my wife, Mother," he said as they entered.
For a full ten seconds, Mrs. Tolman could not speak. She just stared at them. Words would not come. This was his wife? Simon bent and kissed her cheek.
"Let's sit down," he said, gently and firmly. Mrs. Tolman let him guide her to a chair, without taking her eyes off the woman. Somehow she couldn't grasp the situation.
Simon took over as they sat around the table. "Mother, I know this is quite a surprise, maybe even a shock. But I knew I could never explain anything on the phone, or by letter. I wanted you to meet Carla first..."
Mrs. Tolman and Carla stared at each other. Carla offered a small smile, but Mrs. Tolman seemed somehow unable to react. Simon thought, a little belatedly, that perhaps he should have prepared his mother a little better.
"Carla and I met at the company where I work. She is a fine computer analyst. She comes from Raleigh, Mother, and she became Jewish four years ago... We worked in the same department, and I got to know her. When I saw that she didn't eat with the other workers and heard that she didn't come in on Shabbos, I realized she was different and we became friends. Many times she worked overtime to make up hours. She was so gentle and kind and so very intelligent that we became more than friends..."
"Could you tell me a little about yourself?" Mrs. Tolman asked hesitantly.
It was a strange and curious story. Carla was born and bred in poverty in a small town in the South. She was a quiet child, not given much to roughhouse playing. Her father was a truck driver, and her mother "did houses." There was never any money for books, and Carla's greatest joy was Sunday school because there Miz Rosa gave out books about the Bible with beautiful pictures and stories. Although she didn't really understand it at all, the Bible stories of the Old Testament worked a curious magic on her mind. She believed them, and she daydreamed about them.
As she got older and began reading fluently, she would go to the library and find books to satisfy her mind. Not being a sociable child, she became even more introspective as she got older. She went to church regularly, together with her mother and sisters, her brothers having dropped out as early as possible. And while she listened attentively and sang in the choir, she felt a sense of not belonging.
In the town, there was a small grocery store run by a Jewish man named Moshe, who seemed very old to Carla. On the High Holy Days, the grocery store was closed. Carla liked to come to the store to do a little shopping and talk to Moshe, especially as she grew older. He always had time and stories for her. One day, she asked him, "How do you like being a Jew?"
Moshe was not surprised. Carla was not one of your run-of-the-mill kids; she was a thoughtful girl, interested in the world. "It don't make much difference what I like, Carla. I was born a Jew and I'll die a Jew. That's what the good Lord wants from me, I guess." He stopped a moment. "Not everybody likes Jews, you know, but this town's been pretty nice to me. I got no complaints." Looking at her earnest face, he added honestly, "I'm not very learned or smart, never went to yeshivah."
"What's a yeshivah?"
"It's where boys go to study Talmud and become rabbis and teachers. Some boys go just to get educated in Jewish stuff."
"Why didn't you go?" Carla prodded.
"I went to work." He seemed to want to close her out.
One day, when she was already in high school, Carla came in with a new question. "Moshe, could I become a Jewish person? I read a lot about Jews and conversion and that sort of thing. I think I would like to be Jewish."
Moshe was surprised this time, and he was a little afraid for her. She really didn't understand what it meant to be a Jew in the outside world. He said, "This town's been good to me, Carla. But not every town and not all people care too much about Jews. Being born a Jew is the first strike against you. Today it's much better, but there was a time when a Jew couldn't get into the best schools or get the best jobs. Besides, a Jew has to live by a lot of rules and regulations that you don't even know about."
"I could learn," she said.
"What would your folks say?" Moshe could envision the tragedy she was heading into. "They maybe wouldn't even want you around if you tried to convert. They're good Christians. Stay the way you are."
Carla smiled a small smile. She picked up the bag of groceries she had come for and put some coins on the counter. "Pray for me, Moshe. I'm not coming back."
The town buzzed when Carla left. It buzzed even louder, several years later, when it heard she had converted to Judaism. Even the deacon fretted about it in his sermon on Sunday.
Carla was proud to be a Jew, but she could not hide her color. One Shabbos she went to a synagogue for services. The men at the door asked her if she was the new cleaning lady...
The rabbi with whom she studied got her a job and recommended a business school where she could learn computer programming. As it happened, she was a natural in this field.
With all its declarations of equality, the South is not too kindly disposed toward black people. Carla found it hard to get a job, even an entry one. Weeping one day to her mentor, she asked, "Where do I go from here?"
The rabbi, a kindly and understanding man, said, "I have a friend in Los Angeles. People out there are not thrown by skin color. I'll speak to him. Would you be ready to try your luck there?"
"Tell me where to go. I'll leave tomorrow. I'm ready to try anything now."
The rabbi was right. The lady who interviewed her on her first try at a new job was not particularly interested in color or gender. She wanted someone efficient and smart who could manage the company's computer programs. Carla got the job. Simon worked in another department. God moves His people on His giant chessboard, in His own mysterious ways.
Now Simon and Carla sat at Simon's mother's table, ill at ease, trying to make conversation. Mrs. Tolman had listened to Carla's story without comment. Now she asked tentatively, "Would you like tea?"
"Don't bother, Mother," Simon answered. "Let me show you some pictures of our apartment in LA."
Carla opened her bag and took out an envelope, but the picture showing wasn't very successful. The conversation lagged, and the three uneasy people tried to make something better of the unsatisfactory party. It didn't work too well.
When Simon and Carla were leaving, Simon began to put his arms around his mother. Almost instinctively, she drew back. She caught herself, but the gesture had made a statement. There was no kissing or hugging in the goodbyes. Outside, Carla wept.
Back home, in their Los Angeles apartment, they confronted each other in ultimate sadness. "Do you think your mother will ever accept me?" Carla asked.
"Isn't it enough that I accept you?" Simon asked angrily.
And so anger crept into their otherwise happy relationship. And fear crept into Carla's heart. Where were they going? What was going to happen?
Carla had made friends with a friendly woman, Dina, who sat next to her in shul on Shabbos. The Shabbos after Carla's visit to New York and her mother-in-law, Dina asked, "How was your trip?"
Carla looked her full in the face... "Dreadful."
"Was she pleasant to you?" Dina asked.
"She tried to be, but I think she was just too shocked. I told Simon he should tell his mother about me before we came, but he said it was better his way. It wasn't. It was awful."
Dina took her hand. "Carla, when Simon goes to the rabbi's class this afternoon, come visit me. We'll talk."
Shabbos afternoon. The most relaxed hours of the week. Dina and Carla were companionably engrossed with Dina's baby, the third in Dina's home. Dina brought up Carla's situation abruptly.
"I thought of something, Carla. It might not work, but then again, it just might. No harm in trying."
"What is it?"
"Simple. Every Friday, around nine or ten in the morning, about noon in New York, call up your mother-in-law and simply wish her good Shabbos. Just a pleasant, non-threatening call. You can add regards from Simon. That's all."
Carla looked at her friend gratefully. "Sounds simple, not very brilliant, but I will certainly try. Nothing to lose."
The first Friday Carla made the call, Mrs. Tolman recognized her voice and hung up the receiver, quietly but definitely. On the next two Fridays, it was the same. On the fourth Friday, Mrs. Tolman asked, "Why are you calling me?"
Carla caught her breath at Mrs. Tolman's voice, but she answered pleasantly, "Just called to say good Shabbos and have a very nice day."
There was a five-second silence. Then Mrs. Tolman said, "Thank you," and hung up.
Friday by Friday, for four long months, Carla called and Mrs. Tolman answered briefly and hung up. It was well into the fifth month when Carla called as usual and received no answer. She tried again, letting the phone ring for a while, and a third time half an hour later. No answer. She would ask Simon if his mother had been in touch with him at the office or if perhaps she had gone away for Shabbos. But she didn't usually.
By two o'clock, she knew it was almost Shabbos in New York, and Carla tried once more. She dialed without much enthusiasm. Then the doorbell rang. Putting the phone down, she hurried to the door.
Mrs. Tolman said simply, "Good Shabbos, my child." Carla flew into her arms. (www.innernet.org.il)



Shabbos: Ta’am HaChaim Korach 5770
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Shabbos: Ta’am HaChaim Shelach 5770

שבת טעם החיים שלח תש"ע
Shabbos: Ta’am HaChaim Shelach 5770

Look where you are and look where you are going

Introduction
דבר אל בני ישראל ואמרת אלהם ועשו להם ציצת על כנפי בגדיהם לדרתם ונתנו על ציצת הכנף פתיל תכלת, speak to the Children of Israel and say to them that they shall make themselves tzitzis on the corners of their garments, throughout their generations (Bamidbar 15:38)
In this week’s parasha the Torah instructs us regarding the mitzvah of tzitzis, where we are required to place strings on the four corners of a garment. One component of this mitzvah is that we are required to place one thread of ticheiles, turquoise-dyed wool on the garment. According to most Halachic authorities, this mitzvah is not binding today because we are unable to identify the specie from which the ticheiles is procured. Nonetheless, the Gemara offers us a fascinating insight into the reason for the requirement to wear ticheiles. The Gemara (Menachos 43b) states that when one looks at ticheiles of the tzitzis, he is reminded that ticheiles is similar in appearance to the sea, the sea is similar in appearance to the rakia, the firmament, and the rakia is similar in appearance to the Heavenly Throne. One must wonder, however, why it is necessary for a person to connect the dots in order that he is cognizant of HaShem’s Presence in the world. Is it not sufficient to gaze upon the tzitzis and remember that it is HaShem Who has commanded us to observe His mitzvos?

Even the mud on the wheels counts
The story is told of one of the great chassidic leaders who was once sitting in his room studying and teaching Torah to his students when suddenly there was a knock at the door and a poor woman rushed into the room.
"Rebbe, please," the woman begged tearfully. "Please come and see my husband now. He's dying and begs you to come and see him before he dies."
The Rebbe could not refuse such a request, and so, accompanied by his students, he arose and went to the house of the sick man. He opened the door of the sick man's room, but quickly withdrew and shut the door behind him. His students wondered at the Rebbe's strange behavior. What could have given him such a shock?
After waiting a few minutes, the Rebbe opened the door again and went into the room.
"How are you feeling?" he asked the simple Jew lying before him. "What can I do for you?"
"Rebbe, I haven't been a good person. I've spent my life doing so many bad things... please pray for my soul. That's why I called you. Please. Pray for me that I should find rest in the World to Come."
"Haven't you done some good in your life?" the Rebbe asked. "Try to remember."
But the poor man only sighed. "I have so many sins. I can't think of a single good thing I did in my whole life."
"Please try to remember -- even one good deed. Perhaps you saved someone's life?"
"Yes," whispered the dying man, "I do remember one thing that might be good. I don't know whether it's worth anything, but I'll tell you the story...
"I used to earn my livelihood by skinning animals after they were killed. I would leave the house very early in the morning, at about four o'clock. One day I left the house and was walking uphill to the slaughterhouse, when I saw horses galloping towards me with a wagon full of men, women, and children. They were Jews coming home from a wedding. I heard them all screaming with fear, and I straight-away realized that the driver was obviously drunk and that if the horses couldn't be stopped in a moment, everyone would be lost, for they were headed straight for the ravine. So I decided to risk my life. I was very strong, and I realized that if I would grab the reins and hold the horses everyone could jump out. And that's what I did. I gathered all my strength, ran towards the horses, pulled the reins as hard as I possibly could, and all the passengers jumped out. Then I let go, and the horses jumped into the ravine.
"That's all I remember."
The Rebbe said, "First of all, I promise that I will pray for you. But I want you to promise me that when you come to the World to Come, after you've been to the Heavenly Court, you will come and tell me what happened. Promise me."
The dying man, of course, promised. When he died, the Rebbe and his students attended the funeral, and the Rebbe told the burial society to give the poor man a very important place in the cemetery.
A few days later, the poor man came to the Rebbe in a dream, and told him: "Rebbe, I came to the Heavenly Court and I want to tell you what happened to me. They had a big scale and they put all my bad deeds on one side of the scale and it was weighed down heavily against me. Then they asked if there was anything to say in my favor. An angel came and said, 'Where's the justice? Isn't it written that he who saves one life, it is as if he saved an entire world?'
"So the Heavenly Court said to the angel, 'You're right. Justice is with you. We were waiting for you to come and be a defender for this person.'
"Then the angel told the court the story of how I saved the wagon load of Jews on their way back from a wedding. He went and brought all the men, women, and children who were in the wagon and put them on the scale. Still, the sins outweighed them. So the angel went away and brought the horses and the wagon and put them on the scale of merits. Still, the scales on the other side slightly outweighed them. But the angel didn't give up. He went away again, and came back with all the mud that was stuck on the wheels of the wagon and put it on the scales on the side of merit. And then the merit outweighed the debt and it was decreed that I could enter the World to Come. But first I had to come and tell you because they wouldn't let me into Paradise until I kept my promise."
Even the mud on the wheels counted!
While it may sound simple to merely gaze at the tzitzis and remember the Heavenly Throne, too often we are “stuck in the mud of our actions” to actually contemplate such a lofty concept. The Gemara therefore instructs us to take our time, one step at a time, and slowly come to the realization that our every movement is being instructed by HaShem. In a similar vein, the Mishnah (Avos 3:1) teaches that one should contemplate three things and he will be saved from sin. One should know that he comes from a putrid drop, and that he will eventually be dust and worms, and eventually he will have to give a reckoning before Hashem, the king of Kings. When one contemplates each step in the process, he will be more aware how his actions decide his future.
The Shabbos connection
During the week a person struggles with forces that constantly attempt to lead him astray from a path in serving HaShem. With the arrival of Shabbos, however, all harsh judgments depart from Her and the Jew is allowed to serve HaShem without constraints. HaShem should allow us to contemplate all His mitzvos and observe them properly, with joy and fervor.
Shabbos Stories
“The Accident”

[Rabbi Moshe Berman of Johannesburg, South Africa was maintaining a hectic teaching schedule, and was looking forward to a much-needed summer vacation with his family.]
A colleague told Rabbi Berman about a small private game reserve in the Eastern Transvaal province of South Africa. This reserve was, according to the colleague, one of the few places in the world where one could stand the chance of spotting a white lion, a very rare and beautiful creature seldom seen in the wild. On this advice, the Bermans booked a stay at iNgwalala.
On Sunday morning, they left Johannesburg, stopping to spend the night on a small farm along the way. The next morning, Monday, they set out early to complete the final leg of their journey into the heart of the African bush. After a short while, the route took them off the main road and onto what appeared to be an ordinary gravel road. They drove for what seemed like an eternity, until they felt as if they had traversed half the country on this meandering track which could scarcely be called a road.
Eventually, a farmer flagged them down and asked them where they were heading. On hearing that they were heading for iNgwelala, the farmer let out a low whistle and peered at the horizon, as if to say they were searching on the wrong continent. He then rattled off a complex set of directions, recommending that they not go back the way they had come; rather, since they were already so far off course, they should head off in an entirely new direction which would hopefully bring them safely at iNgwelala's front gate. Once again the Bermans rattled and bumped their way along another dirt road, trailing a large cloud of dust behind them.
For 20 minutes they drove along this road without seeing a single sign of human civilization, as if they had not only traveled into the countryside, but had also traveled back 200 years in time. Baboons frolicked on the side of the road, and other wild animals skittered into the bush as the car rattled past. They noticed that the road they were traveling on had actually once been tarred, and had become completely covered with loose sand from disuse. A vague feeling of loneliness crept over the family.
A bend suddenly loomed in front of them. The car tried valiantly to follow the curve of the road. The tires scrabbled for grip. The car careened violently off course, skidded off the edge of the road, and came to rest upside down in a shallow ditch.
The dust settled, and for a few seconds silence reigned. Then the children began screaming.
Rabbi Berman heard the sound of his wife's voice, calling from the seat next to him. Behind him, the children were crying hysterically. Miraculously, neither his wife nor any of the children were hurt. They all pulled themselves free of the car. Rabbi Berman, however, was in tremendous pain from a wound to his head, from which he was losing copious amounts of blood. Once out of the car, he wrapped his head with a piece of clothing and took stock of the situation, which appeared hopeless.
Miraculously, he was the only one hurt. However, the car was damaged beyond repair, and they had no means of communicating their plight to the outside world. [This was in the days before cell phones.] Walking was out of the question ― his head wound made sure of that ― and besides, they didn't have a clue how far it would be to the next human habitation. With no other option, they huddled together on the side of the road beside the upturned car and began to pray. Silently, Rabbi Berman mouthed Vidui, the confession a person says just prior to death.
Four minutes later, a cloud of dust indicated the approach of a car and the answer to their prayers. They watched the car's progress eagerly, and a few moments later the young driver skidded his jeep to a halt and jumped out to see what had happened. He took one look at the rabbi's wound, and then went into action. He lifted Rabbi Berman carefully and laid him down on the front seat of the Jeep. Then, he helped the rest of the family into the back. Once everyone was in, he hopped into the driver's seat and floored the gas. He instructed Rabbi Berman to keep talking to him so as not to lose consciousness, while he tried to find his way to the Hoedspruit military hospital. From his tone of voice, Rabbi Berman understood that this, too, would require a small miracle.
At the hospital, a still-conscious Rabbi Berman was rushed into the operating room. There his condition was stabilized by the attending doctors who then placed him in an ambulance and dispatched him to Johannesburg for urgent attention. The ambulance attendants were instructed to monitor the rabbi's state of consciousness closely, and were told by the doctors that should they notice any signs of deterioration, they should stop immediately at the nearest hospital for treatment.
Rabbi Berman described afterwards how he painfully wrote his will on the back of an x-ray envelope as they rushed toward Johannesburg... Once there, the rabbi was admitted to one of the local private clinics where, with the help of some expert doctors, he staged a miraculous recovery. It was not long before he was discharged from the hospital, safely on the road to recovery.
A week later the Bermans' phone rang in Johannesburg. The young man on the line had a vaguely familiar voice, albeit tainted by a heavy Afrikaans accent. He wanted urgently to speak with Rabbi Berman. When Rabbi Berman came to the phone the young man introduced himself as Anton Wessels, the man with the jeep who had helped them at the accident site, and who had contributed to saving Rabbi Berman's life.
"I've come up to Johannesburg," said the man, "because I need to see you urgently." Rabbi Berman was taken aback. The journey from the Eastern Transvaal takes between five and six hours; it was obvious that this man had something important on his mind. They arranged a time to meet.
When the man arrived at the rabbi's house, he was welcomed and led to the rabbi's study. This is the story he told:
"I grew up on a farm together with my family, who are Afrikaans-speaking and devout Christians. In my youth, the road on which you had your accident was the main road through the district. We used to travel that road often. As I grew up, the road was bypassed by other newer ones and we slowly stopped using that road, as did most of the farmers in the area.
"I am now 20 years old, and three weeks ago I completed my national service with the South African Defense Force. While in the army, I had a chance to look back on my life, and to remember the good times of my youth. Somewhere along the line I remembered the road you were traveling on, and I made a decision to go and revisit the road of my childhood, to relive all the memories. Something of a pilgrimage, if you know what I mean.
"For two weeks I procrastinated, each day another distraction keeping me from my mission. Last Monday I finally got around to making the trip. That is how I came to find you." He paused for a moment to let his words sink in, and then continued:
"You should also be aware that not long ago there was another accident along that stretch of road. It wasn't until two weeks later that the battered car was found. Its occupants weren't as lucky as you. They waited for help which never arrived. You must realize that if I had decided to set out on my trip of nostalgia even a half-hour earlier, you could still be waiting there now. If I would have set out a half-hour later, you probably would not have survived your wounds."
The man studied the rabbi carefully as he continued talking.
"I have never been a very religious man. I've never given much thought to the events that occur in the world. After this whole business, however, I have seen that someone was looking after you, and I have decided that I would like to know more about the difference between Jews and gentiles. I would like to know what my responsibilities are."
For the next few hours, Rabbi Berman sat with this young man and reviewed with him the history of Christianity and Judaism. He then went on to explain to him what his obligations and responsibilities were as a non-Jew. Despite Rabbi Berman's attempts at dissuading him, within a few weeks Anton Wessels became adamant that he wanted to become a Jew.
One time, when Rabbi Berman had business to attend to in Israel, Anton Wessels accompanied him there in order to discover even more about what it means to be a Jew. Once in Israel, Rabbi Berman took the young man to meet some of the Sages and Torah leaders of the generation. Anton was truly captivated by all he discovered. Within three years he converted to Judaism and began attending one of the great yeshivos in Jerusalem, plumbing the depths of the holy Torah.
Rabbi Berman ended off his story by saying that he often had the desire to return to the exact spot on that deserted road so that he could make the blessing, "Who made a miracle for me in this place."
Anton would probably feel the same way.
The Rabbi’s Deal with a Gangster
The first years of the 19th century were, for the whole of Europe and especially for the French who bordered Western Germany, a very tumultuous time... Gangs of robbers were organized who professed a belief in a sort of Kangaroo Court to eliminate unpopular officials, to plunder rich estates, and, by so doing, equalize the various classes.
Because of this, the robbers became popular with the poor and they achieved a certain power and influence which could not have been possible before. The robbers could undertake the most daring raids and retreat into their hiding places without fear of being betrayed by peasant or craftsman. Gangs of robbers avenged every harshness or injustice committed against the people. The people brought their cases against their oppressors not to the powerless courts of justice but rather to the robbers who acted promptly by plundering their belongings and distributing them to the poor, and then burned the houses and barns of the accused...
It was impossible for Sander Goldsticker to return to [his hometown] without passing through terrain which was known to be unsafe because of the presence of [the gangster] Schinderhannes and his bandits. The robbers especially had an eye for the merchants journeying to and from the Fairs. It goes without saying that especially Jewish travelers had reason to be apprehensive.
For this reason, Aron Schotten had advised his friend Sander not to shy away from the little detour through [the town of] Michelstadt. He was sure that the [holy man known as the] Baal Shem could give him something which would help him to pass unharmed through all dangers...
Next morning, before saying good-bye, Goldsticker told the Rabbi of his problem. For one moment, the Rabbi looked at Goldsticker's worried face with his clever, mild eyes and then said, with a soothing smile, "You may start your journey cheerfully; no harm from the Schinderhannes will befall any Jew."
"Pardon me, Master and Teacher," replied Goldsticker. "I am not sure whether I understood the Rabbi. The Schinderhannes doesn't harm any Jew? Didn't the Rabbi hear of the robbings, pillagings, and even murders committed even on Jews by the Schinderhannes?"...
The Rabbi stroked his long beard with his left hand, while with his right hand he made a few drumming noises on the table. Obviously struggling with his own thoughts, the Rabbi suddenly said with decisive firmness, "Reb Sander, I say it again, the Schinderhannes will not molest you at all. But there are many other robbers and waylayers of all kinds who could bother you on the road. For these, you have to be on your guard even more. In order that these others don't hurt you, I recommend that you change your itinerary and accept the one I am telling you now.
"You shall not avoid the Schinderhannes at all. On the contrary, you shall search for him. Tell anyone who should ambush you that you are on the way to the Schinderhannes with a special mission. If anyone should dare to harm you, the Schinderhannes will seek bloody revenge. Every robber will respect this threat and will lead you personally to the hiding place of the robber chief, wherever he might reside at the moment. Understand?"...
"Request a private talk with the robber chief. Never address him as anything but 'Chief.' When you are alone, tell him that you bring a special greeting from the man who once gave him rice in the big forest between Babenhausen and Seligenstadt. Remind him of the promise he gave the man at that time. Also, explain to him that I know that he has broken this promise several times. That is all you have to do. If you follow my instructions, no robber will harm you on the trip and, with God's help, you will reach your family safely. Now I have to leave, as now is the time which belongs to my students."
With the good rabbi's blessing, Schotten and Goldsticker took their departure. Each was occupied with his own thoughts, and they walked silently side by side for several minutes. Schotten broke the silence first.
"I shall take the next post to Frankfurt where I shall arrive before night. What are you planning to do? Are you going to follow the Rabbi's advice?"
"There is nothing left for me to do," replied Goldsticker. "I would reproach myself forever if I wouldn't do it and if the slightest mishap occurred on the road. But I must admit, I regret having asked the Rabbi. Have you ever heard of such a thing? I, who should be glad if the robbers would leave me alone, should now look them up yet! If someone were to hear the Rabbi talking in this manner, he might suspect the Rabbi was in cahoots with them; but this is really unbelievable!"...
"Certainly, I admit that it is as puzzling to me as it is to you. But what does it matter? Would you have qualms about your pharmacist filling your doctor's Latin prescription and your taking it in order to regain your health? Don't you have the same confidence in your Rabbi as you have in your doctor? Though mysterious to you, this is clear and obvious to the Rabbi. I am positive that on your trip you will find the solution to the riddle. I have only one request of you and that is to let me know what happens."
With this and the promise to fulfill the Rabbi's request, the two friends bade their farewell. Goldsticker continued his trip to Koblenz in the same carriage... Suddenly, about an hour before reaching his destination, the carriage was stopped by an armed robber.
"In the name of our Chief Johannes, I declare all the possessions of the Jew confiscated to become the property of the Chief. If you agree to this, I'll leave you the horses and carriage and you and your coachman may continue on your way. At the slightest resistance, I'll kill both of you. We are reluctant to shed blood any you must think likewise..."
"I am traveling through the woods because I have a message for Chief Johannes which I have to give to him personally. You would be a big help if you would lead me to your master. To fulfill my obligation by seeing him is, at the moment, more important to me than all the gold and silver I carry with me. If you really come with your master's consent, then he shall dispose of all my valuables as he sees fit."
The robbers looked at each other in surprise. The calmness and matter-of-factness with which their prisoner suddenly changed into their superior impressed them greatly. But they did not give in readily.
"Anybody could make these statements," one of them began, "and could pose as the Chief's confidant. Do you think we are so dumb as to give away the Chief's abode? Maybe you are just a low-down spy who wants to find out the master's hiding place and then betray him. You think we are not as smart as you, you Jew? If you really are looking for our Chief, you must know where to find him and then you wouldn't need our guidance. Now, what is your name? Where do you come from and where are you going? No, the deal is off!"
The robber gave his cohort a sign to take the boxes and the luggage out of the carriage. Goldsticker stepped between the carriage and the robbers, and he said to them, "You serve your master badly. If you had been smart, you would have killed me and the coach man on the spot. You cooked your own goose! Sooner or later, I shall find your Chief anyhow and will be able to tell him what scoundrels he has working for him. How can you babble such nonsense? I, a spy?...
Nobody had ever talked to the robbers this way. They were bewildered and didn't know what to do. They stepped aside and went into a huddle for a few minutes. When they had finished their discussion, their spokesman stepped in front of Goldsticker and said, "We don't know how to negotiate with you! We don't know who you are, your name, or where you live!"
These words were spoken in a much different tone, however. This indicated to Goldsticker that he was the master of the situation.
"Don't talk such nonsense," he replied. "It doesn't hurt our conversation that you don't know me. I don't know you either and still I deal with you. What's more, I don't have the slightest desire to make your acquaintance. What I have seen so far, doesn't make me very anxious to know much more about you. But if you think differently and you do want more information about me, you shall get it from your Chief, not from me. If he wishes to satisfy your curiosity, I have nothing against it. But don't detain me unnecessarily; lead me instantly to the Chief.
"There is room for two of you in my carriage and the third one can sit with the coachman on the box. Take a swallow from the canteen of whiskey and then we will start." The whiskey squelched the last doubts they had, and in few moments the strange party went on its way...
They traveled almost five hours, crisscrossed thick forests and finally reached a clearing in the woods where he noticed a large campfire. About twenty robbers with black painted faces were sitting around the campfire. Here the carriage stopped.
The robbers left the carriage and exchanged a few words with some of the fellows encamped around the fire. Then one of them returned with the information that the Chief was spending the night in a cave a half hour from there. The road to the cave was inaccessible; so they would go there by foot and Goldsticker was to leave his horse and carriage by the encampment...
When they arrived at the entrance to the Chief's cave, Goldsticker stopped for a moment and said half aloud to himself in Hebrew, "Our scholars say that one should make a vow in times of danger. If You, Heavenly Father, will rescue me and my possessions from this moment of danger, I shall donate half of it to the poor and to charitable institutions..."
With these words, the robber retreated, and Goldsticker stepped before the Schinderhannes who, judging by his red face and inflamed eyes, must have had quite a bit to drink. The messages which he normally received were, as a rule, notifications concerning estates or farmhouses to be burned down. Often he was warned of planned raids against him, organizes by public officials. The Schinderhannes may have expected something similar. After an appraising look at Goldsticker, he said with well-played indifference and calmness, "From whom do you have a message?"
"From the man," replied Goldsticker, "who gave the Chief rice to eat between Seligenstadt and Babenhausen." Hearing this, the Chief jumped up suddenly...
"The gentleman who sent me," said Goldsticker, "wishes to remind the Chief, through me, of the promise made to spare the Jews. He has heard that this promise has been broken over and over again."
These few words made an impression on the robber which defied all expectations. For a few moments he stood silently with downcast eyes, like a scolded school boy. Then he looked pleadingly at Goldsticker and said, "Where does the man live? What is his name? And, what is his profession?"
Goldsticker was taken aback at this. It was obviously not the fact of his being an emissary of the Baal Shem which lent such great weight to his mission. If the Baal Shem had cause not to identify himself to the Chief, then he, Goldsticker, had reason to exercise the same caution. "Therefore," he replied curtly, "I am not at liberty to answer those questions."
"Not at liberty?" repeated the Schinderhannes, threateningly. "If I herewith order you to tell me, would you still refuse to answer?"
"Even then I would not answer, until I got permission from the only person who could give it to me," replied Goldsticker, fearlessly.
"Good for you!" cried the robber. "You are a brave and fearless man. Did he tell you the story of the rice?"
"No, I don't know anything about it. I don't know more than I have told the Chief already."
"It was nice of your master not to tell you the story. But I shall tell it to you so that you will know why I respect your master so greatly ― whether or not I know who he is..."
"My gang was busy with a job in Aschaffenburg; so I stationed myself at a crossroad in the forest between Seligenstadt and Babenhausen. Having to work on my own, I ambushed the passersby from behind a thick tree. After lying in ambush for about half an hour, a carriage came...
"I knocked the coachman from his seat to the ground and proceeded to tie him with ropes, hoping that the two men inside ― one young and the other old ― would be easy prey later. I didn't anticipate any resistance from the two men inside.
"While I was occupied with tying the coachman, the young man calmly left the carriage, grabbed me from behind, and threw me down with such great force that I ended up on my face on the ground. I groaned in rage and tried with all my might to at least turn my face upwards, but in vain. The young fellow had his knee in my back and pressed it against me with such force that I felt as if I were pinned in a vise. I cursed, swore, stormed, and worked with all my might to throw off the vicious attacker, but it was to no avail...
"My opponent, in the meantime, without any visible effort, produced from his pocket a knife which he used to cut the ropes and then bound both of my hands behind my back. He carried me by the neck, suspended in air, about ten paces toward a huge tree against which my rifle was leaning. He asked for another rope from the carriage and with it tied me to the tree in such a manner that I couldn't move a limb.
"He returned to the carriage and talked to the old man in the Jewish-German language, which I understand as well as my own dialect because of its similarity to the dialect of the Dukedom of Nassau. The conversation was about whether I should get my brains bashed in or whether to hand me over to the police. At that moment I wouldn't have given a pfenning for my life. I also overheard that they were on the way to Count Dahlberg with 400 guilders to ransom two arrested but innocent Jews.
"When I heard this, I realized for the first time my own baseness compared to these two honorable men. They had exposed themselves to a dangerous trip in order to free innocent prisoners, and monster that I was, I had planned to rob them of this money! This thought worried me more at this moment than my endangered life. I called to them, 'If I had any inkling of what good people I would find here in the woods and for what purpose you carried that money, on my honor, I would not have stopped you, although I don't have a pfenning in my pocket and I haven't eaten a thing today.'
"The men must have noticed a tone of sincerity and honesty in my words. The giant approached me and said with a warmness and kindness in his voice which I'll never forget, 'What, you haven't eaten today? You may eat with us now when we prepare our lunch. In the meantime, we have to decide what we are going to do with you.'
"I realized then and there that such goodhearted people who intended to feed a robber who had just attacked them in the woods, would not be able to kill him, although I may have well deserved such a fate.
"They took a box from the wagon which contained pots and pans and various other eating utensils. The coachman collected thin fire wood and used steel and tinder to kindle leaves and dry branches into a fire to warm the already cooked food. After this, the giant brought before me a plate filled with rice, and, since my arms were still tied, spoon-fed me as one would a little baby...
"[He told me:] 'We have decided to let you go free, but under some conditions. First, you must promise us that, presuming you want to stick to the robber trade, just as you have never killed anyone in the past, you will never kill anyone in the future. Second, never attack or rob a Jew but faithfully assist him in every way through every type of nuisance and persecution... If the most horrible fate were awaiting you, you should end this robber life... Come with us and join humankind again as an honest man!'
"'Join humankind?' I retorted. 'I hate them because they expelled me, and it is on them that I want to take revenge as long as I have warm blood in my veins. Sooner or later they will catch me ― it can't be too long. Of your humankind, whom you rate so highly, I could sing a song. They cheat, deceive, defraud, and betray each other so well that they don't take a back seat to any robber of rank. Only the fear of the gallows prevents them from being a robber as I am.
"'But, I promise you that I will not harm Jews anymore, and I realize the magnitude of my promise. The Jews achieve a certain affluence by being frugal, sober, and industrious; but because of their religion and their appearance, they have always been the whipping boy and scapegoat of the ignorant masses. Because of this situation, an outlaw could harm the Jews and go unpunished. But here is my hand now. This will not happen anymore in my territory. Also, my men will be notified that this is my decree, and woe to them if any one of them should act contrary to my order.'
"At this point, the young man took my hand in his, holding it a few seconds, and said to me forever unforgettable words while fixing his kind and clever eyes on mine, 'My friend, I accept your promise. However, there is one last thing. Our dear Lord keeps a complicated ledger and will surely ask you to account for your many misdeeds on the Day of Judgment. But He certainly will reward you for every good deed you have fulfilled and bring you into the world to come. Every kindness and mercy you show my oppressed brothers and sisters will be counted, and for these may God bestow on you His blessings! But keep to your promise because God's curse will befall you if you break it. Remember this well!'"
Here ended the Chief's narrative. Goldsticker had listened to the words of the robber without interrupting. Now he could not contain himself any longer, and he admonished, "It was reported to your benefactor that you did break your promise, Chief! That is why he sent me to you to remind you again. I don't like to have any part in the curse which a man of the magnitude of your benefactor predicted if you made light of your handshake..."
"Enough said, my friend," interrupted the Chief. "You are right, of course, and I will remember in the future. I haven't thought about all of this. Tell this to the gentleman who sent you and ask him not to think badly of me. I shall know to honor his confidence in the future and how to show myself worthy of him. On this, he can rely for all times."
Rising, the robber gave a sign that he wished the audience to be terminated. He shook hands with his guest and thanked him for taking the time to seek the hideout to deliver the message. He ordered six mounted robbers to accompany Goldsticker and to protect him on his way home. (www.innernet.org.il)
Shabbos: Ta’am HaChaim Shelach 5770
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