שבת טעם החיים מקץ-חנוכה תש"ע
Shabbos: Ta’am HaChaim Mikeitz -Chanukah 5770
Being honest with ourselves
Introduction
ויאמר אלהם יוסף הוא אשר דברתי אלכם לאמר מרגלים אתם But Yosef said to them, “It is just as I have declared to you: ‘You are spies!’ (Bereishis 42:!4)
In this week’s parasha the Torah records how after Yosef ascended to power, his brothers descended to Egypt because of the famine that was prevalent in the Land of Yosef. When the brothers appeared before Yosef, he accused them of being spies, which they vehemently denied. The brothers responded to Joseph that they had arrived in Egypt to buy food and that they were all sons of one man. They further buttressed their claim of innocence by declaring that they were truthful people and they had never been spies. Yosef rejected their defense, reiterating his claim that they were spies.
Understanding the dialogue between Yosef and his brothers
This dialogue between Yosef and his brothers appears puzzling, as Yosef did not appear to be supporting his claim with any evidence. The brother’s response is equally troubling, as the fact that they claimed to have arrived in Egypt with the purpose of buying food did not necessarily negate the possibility that they were spies. Furthermore, the brother’s declaration that they had never been spies was certainly something that they did not substantiate. What was the meaning of Yosef’s accusation and what was the intention behind the brothers’ rejoinder?
Taking a serious approach to the Torah’s narratives
In Europe, the Jewish women had a practice of reading aloud from the prayer book or from a book that simplified the stories contained in the Torah. It is said that one Shabbos, when a woman was reading aloud regarding the incident of the brothers throwing Joseph into the pit, another woman exclaimed, “Good for him, he deserves it. He knew what they did to him last year. Why did he crawl in again?” This was obviously a joke that circulated in those times, but it demonstrated the sincerity of the women and the manner in which they paid close attention to the Torah narrative.
Honesty through and though
When we read the incident of Yosef and his brothers, we tend to gloss over the dialogues as being mere rhetoric and irrelevant to our own lives. Yet, if we contemplate what the brothers did to Yosef, by selling him to Egypt, and how Joseph reacted, we may find a parallel to our own behaviors. We tend view ourselves as honest people, but Yosef’s accusation of his brothers demonstrates true human nature. The brothers claimed that they were truthful people and that they had never been spies. Yosef, however, informed the brothers that this was precisely their error. While it may have been true that they were all sons of one father, they certainly were lacking in honesty with regard to their interpersonal relations. Proof of this was the fact that they had sold their own brother to a foreign land and had caused their father immense distress.
True sons of one father
We have the opportunity on a daily basis to focus on aiding our fellow brethren, if we are more than just “honest with ourselves.” We must also be honest with the people we interact with, and then we can truly claim to be the sons of one father.
The Shabbos connection
In a similar vein, Shabbos allows us the opportunity to be honest in our interpersonal relationships. The Mishnah in Demai states that even an am haaretz, someone normally suspected of not tithing properly, is believed on Shabbos to say that he has tithed. The reason for this is because he has upon him the fear of Shabbos. Thus, on Shabbos one has the ability to rise above deception and dishonesty and be true to himself and his creator.
Shabbos Stories
The Piercing Shaft of Light
by Tziporah Heller
The village of Charnovska mirrored the Bible’s description of the world’s beginning. Light and darkness were entwined so completely that no period could be called “day” in comparison to another called “night.”
Until this point, the externals of life were highly predictable: cycles of births, deaths, marriages, grinding poverty and tragedies were seemingly engraved in cement. And yet the inner life of the villagers was varied and multifaceted; there were scholars and saints and ordinary people who hid their noble spirit under the blanket of a humble tailor and shoemaker -- a destiny bequeathed from their fathers and rarely questioned by the sons. There were also the living dead, for whom life had no purpose other than to move the body day-by-ponderous-day to the grave.
Then there was Shmulik. From his earliest childhood, the darkness that we all try to conceal, or at least rein in, was in full control of his personality. He was the eternal taker, the perpetual villain in the village's prosaic dramas. Nothing is darker than the secret place in the human heart that wants to experience absolute control. The little tyrant is insatiable. Sometimes the shadow is so profoundly impenetrable that even if a shaft of light would pierce its way through, it might be doomed to invisibility and obscurity.
Then, in 1917, everything changed.
Hope and desperation fueled the Russian revolution. The Jews of even the most obscure towns found themselves newly aware of Socialist fires that burned within their hearts. They swept up entire villages that followed blindly, unaware that these flames would cause a conflagration that had never yet been paralleled. In Charnovska, the young men and women walked a path that led to Stalin’s hell. At the time, they thought that they were moving toward the workers’ paradise. Their elders (and a minority of youth) saw where the path led and grasped onto the mountain of faith by their fingernails.
Shmulik was different from both segments of the village population. He fought with the Whites, the near-fascist opposition. His motivations were practical rather than idealistic. The Whites paid him well for betraying his neighbors. Shmulik informed. Fellow Jews were killed on his word.
The wrong side won, at least from Shmulik’s perspective. At a time when millions of lives were destroyed on suspicion of being “anti-revolutionary,” Shmulik survived. He was tough and ruthless, and his survival was bought at the price of his own conscience.
When Shmulik’s father died, something occurred that was unprecedented in his history. There was a ray of light, a certain spiritual longing that he had never let himself feel. More clearly than anything else he had known, he knew he must say the mourner’s Kaddish.
There were three functioning synagogues in the village. They were soon to be doomed by the Reds as a sort of museum of natural history. But for now, they were still part of the living body of the Jewish community, like limbs awaiting amputation.
The unexpected happened. No matter what Shmulik did, he could not convince the villagers to allow him to say Kaddish. The elderly men who came daily were close enough to the Valley of the Shadow of Death. They had already lost all that any human could take.
There was one other minyan in the village. It did not meet in a synagogue. What members of this minyan feared the most was being left for dead. Shmulik approached the rabbi, who like everyone else in Charnovska knew there was blood on Shmulik’s hands. This rabbi said “Yes.”
The next morning, Shmulik found himself walking the stairs that led to the decrepit shack of the makeshift synagogue. After several days, the rabbi asked Shmulik why he didn’t put on Tefillin, since he was attending synagogue in any case.
“I don’t have Tefillin,” Shmulik replied.
“But I do,” said the rabbi. And, the strange sight of the rabbi handing his Tefillin to the village traitor became the whispered gossip engaging the village for days.
Next, Shmulik learned to read Hebrew. (Yes, the dialogue was: “Why not pray?” “I don’t know how to read.” “I’ll show you.”) And so it went.
In the course of time, Shmulik became unrecognizable as the person he had once been. He married, had children, saw to their education at the risk of his life by sending them to the underground Jewish school. Shmulik had a meaningful present and future.
Yet one problem that remained on file. Shmulik had never allowed himself to look inward at the unspeakable blackness of his past. The door had remained closed, keeping all the monsters at bay. The day came when he finally opened the door and was horrified and sickened at what he saw. That day was the most significant one in his life.
The rabbi sat and told Shmulik all he knew, just as everyone in the village knew it all. Shmulik listened silently. When the litany ended, the rabbi said, “You caused death. Now you must bring forth life.”
They spoke late into the night. When their talk was silenced by weariness, a conclusion had already been reached: Shmulik would build a mikveh, a spiritual bath that is the core of Jewish family purity.
In the midst of the spiritual cemetery that was being erected in the Ukraine, Shmulik undertook to demonstrate his belief in the future of the Jewish people. Every night he went out to the barn behind his house and dug. When he struck water, he knew that the hope he had nurtured was being answered. Tiles were acquired on the black market, and a heating system was devised. The man who had betrayed so many was not betrayed.
The final touch was the construction of a wooden platform upon which he shoveled horse manure. The platform covered the top of the mikveh, hiding it from view. None of the “big brothers” who had become a ubiquitous part of the scene ever felt inclined to investigate the muck.
Charnovska exchanged hands and Shmulik found himself in a concentration camp. His family was gone. But Shmulik’s face shone like a righteous tzaddik.
It is not my Shabbos
The Chafetz Chaim (1838-1933) once organized a campaign against a group of merchants in Radin that began to keep their stores open on Shabbos. He spoke to them privately and he spoke publicly about the issue. Finally, the merchants agreed to keep their stores closed on Shabbos. They only had one request from the Chafetz Chaim. “We expected to be open for Shabbos and on that basis greatly increased our inventory of perishable items. If we close for the next two Saturdays we will take a severe loss. Just let us stay open these two weeks to unload our extra merchandise, and then we will stay closed for Shabbos after that.”
The Chafetz Chaim responded, “I am sorry gentlemen, but it is not my Shabbos.” In other words, I am not the owner of the institution of Shabbos that I have the license to grant you compromise on this issue. Shabbos belongs to G-d. There is no way that I am justified in compromising. (reprinted with permission from www.Torah.org)
The Chafetz Chaim speaks the language of the heart
Here is a remarkable story that was related at the central hisorerus rally for women, organized by Todaah, and held in Binei Brak on the 65th yahrtzeit of the Chafetz Chaim last Elul.
The main speech at the rally was delivered by the av beis din of Binei Brak’s Zichron Meir neighborhood, and Rosh Yeshiva of today’s Yeshivas Chachmei Lublin in Binei Brak, HaRav Shmuel Halevi Wosner, who stressed the importance of strengthening our devotion to the chinuch of our children, and sharpening our awareness of the dangers the posed to our generation by the unfit media which poison the souls of our youngsters, and undermine the walls of our pure education.
In his speech, he spoke about the Chafetz Chaim, whose yahrtzeit coincided with the day of the rally. He related that he was studying in the Chachmei Lublin yeshiva in Europe on the day of the petirah of the Chafetz Chaim. When the bitter news reached them, the Rosh Yeshiva, Reb Meir Shapiro, convened the students and with bitter tears eulogized the gadol hador who had gone to his eternal rest.
In his hesped, Maharam Shapiro related that during the final years of the Chafetz Chaim’s life, a decree was passed against the talmudei Torah and chadorim in Poland. A contingent of Rabbanim was sent to the Chafetz Chaim with the request that he head a delegation to the Polish government, for the purpose of annulling the decree. “We told the Chafetz Chaim: ‘On Yom Kippur, the fledgling priests told the Kohen Gadol: ‘Our master, the Kohen Gadol, stand on the floor and lessen the warmth of your feet.’ Our master, the Kohen Gadol, Maran the Chafetz Chaim, stand at the head of the campaign for the honor of HaShem and His Torah.’
“And the Chafetz Chaim, in his venerable old age, headed the delegation to the Polish government. When he appeared before the members of the government, they rose in his honor. The Chafetz Chaim told the Prime Minister that he couldn’t speak Polish, and asked to speak in Yiddish. To this, the Polish Prime Minster replied: ‘Your honor will speak the language of the heart, and I will understand.’
“With heartfelt words, the Chafetz Chaim began: ‘Your honor, the Prime Minster, during the First World War, the Russians who ruled Poland murdered all the Poles who sought independence. One time, they led a group of captives through the town of Radin. The captives were bound in iron chains, and the Russians beat and disgraced them. When I saw this, I entered the beis medrash, opened the aron kodesh, placed my head between the Torah scrolls and prayed: ‘Ribbono Shel Olam, even though they are non-Jews, they are Your creations. Why do they disgrace them so?. HaKadosh Boruch Hu heard my prayers, and Poland received its independence.’
“‘Honorable Prime Minister,’ the Chafetz Chaim continued. ‘I requested that Poland remain Poland, that Poland remain a state. If you don’t annul the decree, Poland will cease to exist.’
“The Polish Prime Minster, who was deeply moved by the words of the Chafetz Chaim, rose and said: ‘Most honorable rabbi, the decree is canceled.’”
This story was related by my mentor, the Rosh Yeshiva of Chachmei Lublin, in his hesped over the Chafetz Chaim. At the end of the hesped, Maharam Shapiro described the Chafetz Chaim’s immense greatness in Torah, stressing that he was the Rav of all Israel and that he had strengthened his generation and all generations until the coming of the Moshiach in many issues, among them that of shemiras halashon.
On that occasion, Maharam Shapiro noted that in the generation preceding him, it was the Chasam Sofer one who had fortified our faith, and that at the time of the petirah of the Chasam Sofer, in 5700, the verse, “and the sun shone, and the sun set,” as well as the statement of Chazal that, “the sun of the tzaddik doesn’t set until the sun of another tzaddik. begins to shine,” were fulfilled, because it was then that the sun of the Chafetz Chaim began to glow.
At the close of his stirring words, Rav Wosner emphasized the obligation to strengthen our shemiras halashon, saying that one who guards his tongue and his mouth merits longevity, as it is written: “Who is the man who wants life, loves days to see good? Guard your tongue from evil, and your lips from speaking deceit.” (http://chareidi.shemayisrael.com/archives5759/bo/loshon.htm)
Refoel’s Story
by Sheila Segal
I sat on the faded wooden bench in the park. It was Shabbos afternoon, and this playground was filled with the happy sounds of children at play. We were visiting my husband's elderly grandparents in Haifa, and I had brought the children to the park to allow Bubby and Zaidy a peaceful Shabbos nap. I waved to a grinning Moishy, and dutifully watched as he slid headfirst down the weather-beaten slide. The other children were flying energetically on the huge black tires that served as swings. I sighed heavily to myself. It had been a difficult Shabbos, trying to harness the exuberant spirits of six lively children in unfamiliar surroundings. Bubby and Zaidy had been so thrilled when we finally agreed to come to them for a Shabbos but I hadn't realized how frail they had become. They loved having the children over, but I saw how much of a strain it was on them.
Absorbed in my thoughts, I barely noticed when a middle-aged woman joined me on the bench. Alongside her was a young boy in a wheelchair. “Good Shabbos,” she greeted me with a pleasant smile. “Are you visiting? I don’t think I’ve seen you here before.” Warmed by her friendliness, I introduced myself. “Oh, yes. I know the Kahns. They live on Rechov Regev, don’t they? They’re such a sweet couple.” I nodded, marveling at the closeness of this community. “I’m Rena Levine. I come here almost every nice day. Refoel loves to be out and see other children. This park is one of his favorite spots.” She stroked his thin hand as she spoke. We chatted casually for several minutes, yet my glance kept straying to the delicate boy in the wheelchair. Propped up securely in the chair, his bright brown eyes darted eagerly, drinking in the cheerful romping of the children. Just then, a young boy came up and asked if he could wheel Refoel around. You could see the pleading and excitement in two sets of eyes as they waited for the affirmative nod. It came and the two were off.
For a long moment, Rena gazed thoughtfully at me. “I see that you’re curious about Refoel. If you’ve got some time, I’ll share his story with you.” I agreed, piqued by curiosity and compassion.
“I’ll start from the very beginning, when I first met Refoel.” My eyes opened wide. “First met?” I repeated hesitantly. She nodded briefly, then plunged into her tale. “For a number of years, I was part of a Bikur Cholim organization. Every week I would visit patients in a local hospital. One day I received an urgent phone call. There was a nurses’ strike on, and extra volunteers were needed desperately in the Children’s Ward.
‘’The nurses go off duty at 12 o’clock. Please be there on time to care for the children,’ a crisp voice informed me. I could almost hear the scratch of a pen as she marked off names on her list.
“I arrived several minutes early that day. To my surprise, I discovered that the nurses only went off duty at 4:00. Only afterwards would I realize that this was yet another example of Yad HaShem which I would encounter throughout my relationship with Refoel. A harried nurse requested that I hold a baby who was screaming piteously in the next room. ‘He’s got cerebral palsy and he’s blind,’ I was told matter-of-factly. ‘He’s been abandoned by his natural parents.’ I rocked the little boy gently in my arms, crooning softly to settle him. Feeling how damp his diaper was, I proceeded to change him. If I had arrived after four o’clock, when the nurses had left for the day, he would most certainly have been freshly changed. And I would never have discovered that this tiny Jewish boy had not yet had a bris milah.
“Shocked and upset, I paced the halls, clutching the infant securely in my arms. His big brown eyes followed the lights in the corridor, pausing with grave interest to peer at the pictures in their heavy gilt frames. I stopped in front of a large painting. The baby seemed captivated by the swirls of color, for he gurgled delightedly.
“ ‘This baby can’t be blind,’ I decided. I pounced on the head nurse to share my discovery but she was distracted. ‘Maybe he can see shapes,’ she reluctantly conceded, `but he’s got so many other problems, it hardly makes much difference.’ I bristled angrily at the way this child was being treated. ‘He needs love - a mother’s love.’ I was furious at his mother for simply abandoning him. It wasn’t his fault that he had been born with such severe medical problems.
“I went home that night, determination and despair churning inside me. I would make sure that the four-month-old infant would have a proper bris. Yet where could I find a home for him?
“I found myself becoming obsessed with this baby. Often, after arriving home from visiting him, I would call the Children’s Ward to check on his condition. Was he covered properly? Might he be uncomfortable and fretting? I couldn’t keep him out of my mind. I spent hours on the telephone trying to find a home for him. He couldn’t stay at the hospital indefinitely and the nurses had mentioned a possibility of his being sent soon to an institution, perhaps a Christian one.
“One night, after another fruitless round of phone calls, an incredible thought struck me. Why not keep the baby myself? We would be the perfect family for him! Trembling with emotion, I shared my idea with my husband, who approved wholeheartedly. The following day, I gathered my children around the dining room table and held a family conference about the fate of the infant. My oldest was 17 at the time, the youngest 3. All eight children were perched on our worn chairs, eager to offer an opinion. My husband described the boy’s severe limitations and the difficulties involved in caring for such a child. To my great pride and relief, the children all agreed that we should take him.
“’We’ll help you take care of him, Ima,’ six-year-old Bluma offered. ‘Hurray!’ we’re getting a new baby!’ whooped the twins. Tears coursing down my cheeks, I felt a heavy rock lift from my heart. I knew that we could make a difference to this helpless little boy.
“A fervent blessing from our Rav still ringing in our ears, my husband and I traced our steps to the hospital to claim the baby. While my husband filled out reams of paper and stacks of forms, I paced the halls nervously. After visits to the social worker, doctors, and the head nurse from Pediatrics, the baby was finally released into our custody. His natural parents had refused to sign the necessary papers, so we were only his guardians, not adoptive parents.”
Rena looked at me, having paused in her reminiscences. “That was the easy part,” she said, a faint smile playing on her lips. “Once we brought him home, the hard part began.” I hung avidly on her words, amazed at this courageous woman and her incredible narrative of mesiras nefesh.
“Six weeks after my seeing the baby for the first time, we took him home with us. When he was almost six months, he had a bris milah. We named him Refoel Chaim. The whole neighborhood rejoiced with us. My friends were extremely supportive. Some thought I was crazy, but they still buoyed up my spirits when I struggled. Refoel was miserable when we first brought him home. He cried for hours non-stop. He was very spastic and certainly in some pain. He wasn’t on any medication at that time. Frantic from worry and sheer exhaustion, I would gladly have handed him over to his mother if she had knocked on my door then. Boruch HaShem we survived that ordeal. Refoel is ten years old now and a happy child.” Rena glanced fondly at the youngster who was still being wheeled around the playground, now by a girl, blonde braids swinging impishly. She was chattering rapidly to him, sharing her secrets. The two giggled companionably, secure in their world. Refoel looked at his ‘mother’ to see if she was appreciating how happy he was. As their glances locked, his eyes sparkled. A wide grin revealed his love for this special woman.
“The kids adore him,” Rena commented, her face glowing. She leaned forward and our heads almost touched. “Do you know what my 12-year-old son said yesterday? Someone asked him if he was jealous of all the attention Refoel gets in our home. His answer was simple. ‘What would we have done without Refoel?’”
Rena relaxed; a dreamy look crept into her eyes. “He’s a special neshama. He listens to our davening so carefully. He loves when my husband or one of the boys learn aloud at home. He seems to follow each word they say.”
She paused. “He’s made each of us a better person. My daughter’s teacher called me last week. She sees how Michali is always the first to help children who are left out or defend those teased by the rest of the class. Refoel has given us so much.”
Rena noticed my admiring look and added hastily, “Please don’t get the wrong impression. Some people think I’m such a tzaddekes because I’m taking care of a handicapped child. It’s not like that at all. We consider Refoel our son, even if we haven’t been able to adopt him formally. And for a son, no effort or trouble is too much.”
I sat silently on the bench, mulling over Rena’s last comment. Some child wheeled Refoel back, his cheeks ruddy, his eyes bright. Rena rose and gripped the handles of his wheelchair. “Good Shabbos. It was nice meeting you. Think about all the women you know. I’m sure many of them do acts of chesed that few people are aware of. It’s just that in my situation, it’s more apparent.” She smiled wryly and walked away. In a short while, I was surrounded by a circle of happy faces. “Ima, this is such a fun park. Can we come back again?” Still bemused by my encounter with Rena, I nodded distractedly.
“Who were those people, Ima? Do you know them?” Rachel curiously eyed the retreating form of a woman, navigating a wheelchair in front of her.
“That’s a special lady, with a special son,” I answered quietly, Refoel’s story still echoing softly in my ears.
(http://chareidi.shemayisrael.com/archives5759/bo/story.htm)
Shabbos: Ta’am HaChaim Mikeitz-Chanukah 5770
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Showing posts with label Egypt. Show all posts
Showing posts with label Egypt. Show all posts
Wednesday, December 16, 2009
Wednesday, April 8, 2009
Pesach 5769
Hagadah Shel Pesach 5769
Kadesh
The word kadesh, which literally means recite Kiddush, can be read as kuf, 100, dash, trample. This alludes to the idea that we are obligated to praise HaShem with 100 blessings daily, and by doing so we will not trample upon the mitzvos that at times become habitual
Urchatz
The word urchatz is literally translated to mean ‘and wash.’ It is noteworthy that the word urchatz in at bash (where the letter aleph is taf, bais is shin etc.) spells the letters pay, gimmel, samach, and hey, which equal in gematria the word Pesach.
Karpas Yachatz
The word karpas refers to the vegetable that is dipped in salt water. It is noteworthy that when rearranging the letters in the word karpas, it forms the words raf and kes. The word raf means weaken and the word kes means chair. The word yachatz means to divide. This alludes to the idea that the Medrash (Tana Divei Eliyahu §23) states that when the Jewish People became weak in Torah, they were attacked by Amalek. The Medrash (Tanchumah end of Ki Seitzei) states that until Amalek is annihilated, the Name of HaShem and His throne are divided, so instead of the word kisei, the word is kes. The word yachatz alludes to this idea that the Name and Throne of HaShem are divided until Amalek will be annihilated.
Maggid
The word maggid means to relate. What is the reason we use this word for the most important component of the Seder night? Perhaps the explanation for this is that the word maggid contains the word gad, which means fortune (See Rashi Bereishis 30:11). The Gemara (Shabbos 156a) states that ain mazal liYisroel, the Jewish People are not subject to luck or fortune. One could claim that the entire miracle of the Exodus from Egypt was orchestrated by the stars, as Pharaoh himself told Moshe (Shemos 10:10) reu ki raah neged pineichem, “look – the evil intent is opposite your faces.” The Medrash (Yalkut Shimoni Ki Sisa §392) states that Pharaoh was forewarning Moshe that he saw blood in the Wilderness, and his prediction was correct, as HaShem sought to annihilate the Jewish People after they worshipped the Golden Calf. Nonetheless, this blood was transformed into the blood of circumcision. When we relate the miracles of the Exodus, we are demonstrating that we can extricate ourselves from our mazal, our fortune, and we are under the umbrella of Divine Providence. The commentators write that the word mazal, fortune, is derived from the word nozeil, which means to flow. It is noteworthy that the word maggid is associated with the word Agadah which also means to flow. Thus, we recite maggid, and this reflects the idea that we are leaving the realm of fortune and luck and entering into the arena of Divine Providence.
Rachtzah
The word rachtzah means washing. One must wonder, though, why at the Seder we refer to washing with the words urchatz and rachtzah, when normally we refer to washing our hands as netillah. Perhaps the answer to this question is that it is said (Shemos 2:5) vatered bas Pharaoh lirchotz al hayeor, Pharaoh’s daughter went down to bathe by the River. The Gemara (Sota 12b) interprets this to mean that the daughter of Pharaoh went down to the river to wash herself clean from the idols of her father’s house. Similarly, by the Seder we are declaring that we are washing ourselves clean of our prior impurities.
Motzi matzah
The words motzi matzah literally mean “recite hamotzi on the matzah.” Perhaps there is an allusion here to the idea that one must avoid strife. The word matzah also means strife, as it is said (Mishlei 13:10) rak bizadon yitein matzah vies noatzim chochmah, only by willfulness is strife fomented; but wisdom is with those who take counsel. Thus, at the Seder we are declaring that we seek to be motzi, take away, matzah, strife.
Maror Korech
The word maror literally means bitter. Yet, we know that everything HaShem does is ultimately for the good. How is this evidenced in maror? Perhaps the answer to this question is that the word mor, meaning bitter, and the word korech, which means bundle together, both equal the same gematria (246). Thus, we are demonstrating that by eating the matzah and maror together, we are finding the good in the bitter situation.
Shulchan Orech Tzafun
The words Shulchan Orech are translated literally to mean a set table and tzafun means hidden. Perhaps these words allude to the idea of the manna in the Wilderness, as it is said (Tehillim 78:19) vayidabru beilokim amru hayuchal Keil laaroch shulchan bamidbar, and they spoke against G-d. They said, “Can G-d prepare a table in the wilderness?” The word tzafun alludes to the idea that the manna descended from heaven and was concealed in two coverings.
Barech Hallel Nirtzah
Barech refers to the recital of Bircas HaMazon, Grace after the meal. Hallel refers to the praises we offer to HaShem, and Nirtzah refers to the songs we sing at the end of the Seder, signifying that HaShem favors us. It is noteworthy that the first letters of these three words spell out the word habein, the son, alluding to the idea that at the Seder we are like HaShem’s children.
Ha lachma Anya
This is the poor man’s bread. The Gemara (Pesachim 115b) states that the word oni, literally translated as poor, can mean responding, as we respond or raise our voice over the matzah. This description of the matzah is difficult to understand. Why do we associate the matzah with our responses? In the simple sense, the Gemara means that the matzah is the vehicle with which we ask questions regarding the Exodus and provide ourselves and our children with answers to these questions. Perhaps, however, there is a deeper message contained in this statement of the Gemara. We find that when Yosef revealed himself to his brothers after not seeing them for twenty-two years, it is said (Bereishis 45:3) vayomer Yosef el echav ani Yosef haod avi chai vilo yachlu echav laanos oso ki nivhalu mipanav, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. The Medrash (Bereishis Rabbah 93:10) states that Yosef was the youngest of the Shevatim and the brothers could not withstand his rebuke, so certainly when HaShem will bring a person to justice at the end of days, he will not be able to withstand His rebuke. Thus, we see that a response symbolizes that one is not afraid to answer ones questions and rebukes. Similarly, by the Pesach Seder we are confounded by the fact that the Jewish People in Egypt descended to the depths of impurity. As a sign that we are prepared to overcome our initial depravity, we eat the matzah which is a symbol of freedom and this is our response to our early history. The matzah is the vehicle with which we ascend from the lowest level of impurity and reach the heights of purity and freedom.
Di achalu avahasana biara diMitzrayim
That our forefathers ate in the Land of Egypt. What is the significance of stating that our forefathers ate this bread in the land of Egypt? Some of the commentators (Abarbanel) interpret this to mean that the Egyptians fed the Jewish People matzah, as matzah takes a long time to digest. This explanation, however, is difficult to understand, as this does not appear to be a disgrace or a praise of the Jewish People. Rather, this was the reality. What lesson do we learn from this statement? Perhaps the answer to this question is that the word ani, which literally means poor, also means humble, as it is said (Shemos 10:3) ad masai meanta leianos mipanai, until when will you refuse to be humbled before Me? Thus, we are declaring that although we were enslaved to Pharaoh and the Egyptians, we, unlike Pharaoh, were able to humble ourselves before Hashem and this is what allowed us to be redeemed from slavery. It is noteworthy that when Hashem appeared to Moshe for the first time at the burning bush, it is said (Shemos 3:7) vayomer HaShem raoh raisi es ani ami asher biMitzrayim vies tzakasam shamati mipnei nogsav ki yadati es machovav, HaShem said, “I have indeed seen the affliction of My People that in Egypt and I have heard its outcry because of its taskmasters, for I have known its sufferings.” We see that that the first words HaShem used to describe the plight of the Jewish People was that He saw their oni, their affliction, which can also be interpreted to mean their humility. Thus, it was the humility and submissiveness of the Jewish People which were the catalysts for their being redeemed from Egypt.
Rav Eizel Charif - How Far Do Your Hands Reach?
Rav Eizel Charif, the sharp witted Rov of Slonim in the 1800s, once saw a wealthy but stingy man of his city emptying his pockets of Chametz before Pesach. “Why are you doing this,” he asked the gentlemen? The man told him that he needed to get all the chametz out of his pockets and make sure it was clean for Pesach.“Surely you forget the Halacha that says that when doing a bedika you are only obligated to search ‘Ad SheYado Magaas,’ until where your hand can reach. For years I have witnessed your behavior when it comes to giving tzedakah and it appears to me that your hand does not reach all the way to your pocket. Do not bother; you have no obligation to check them!” [Reprinted with permission from www.Revach.net]
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager’s illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, “Give your husband this prescription with water three times a day until it is finished, and he will be cured.”
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. “I know that this prescription works,” he said. “I have prescribed it for this illness before.”
“Let me see the prescription,” he requested finally. “Perhaps I made a mistake.” The villager’s wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
“Fools,” he shouted. “Can a piece of paper cure your husband’s illness? It’s not the paper that makes the difference, but what’s written on the paper that would have cured him.”
So it is with the Hagadah. It is not the book of the Hagadah or simply reading the Hagadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Hagadah Shel Pesach Shaarei Armon p. 150)
Survival
With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future.
This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.
_________________________________
PESACH 1941
By Lady Amelie Jacobovits (Adapted from the Jewish Women’s Journal, summer 1993)
“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don't even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers.
Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar.
I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot.
The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same.
One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days.
It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship.
One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday.
When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.
A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.
That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening.
We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank God for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people. [Reprinted with permission from www.Torah.org]
The new Rabbi
When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim owes him a thousand coins and Chaim denies the loan. The Rav heard both sides of the argument and ruled that Chaim must in fact pay Baruch, which he promptly did and the litigants left.
The next day Chaim approached the Rav Levi Yitzchak with a question. “Rebbe, I accept your judgment and your decision. However, although I understand that the judgment is based on the Torah, how could a true judgment based on Torah be untrue, because Rebbe, I know that I truly am innocent! I do not owe Baruch any money at all!” “That is a good question answered Rav Levi Yitzchak give me please three days to give you an answer.”
The Holy Berditchever fasted and prayed that they should answer him from heaven. Whereupon it was then revealed to him that in fact Chaim grandfather had once borrowed the exact sum from Baruch’s grandfather and failed to pay back the loan!
When three days had passed and Chaim re-entered the Rebbe’s study, the Berditchever explained to him how the debt had occurred. “In the heavenly court it was ruled that you must pay off your grandfather’s debt and return the money owed to the grandson of your grandfather’s lender. The sign that what I am telling you is in fact true is that if you go home and look at your volume of Shulchan Aruch which you inherited from your grandfather, in such and such a place you will find the missing note that proves the loan.” Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there was the document.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to relinquish his newly acquired post as Rabbi of Berditchev. The Rebbe explained that a town in which the cases brought before him, required him to fast for three days in order to get heavenly aid in order to decide matters of law was too much for him to handle. The leaders of Berditchev answered that while they understood, it was unfair to leave them just like that on the spot without a replacement. Perhaps the Rav would kindly wait until they found a suitable replacement? The rebbe agreed.
Meanwhile Pesach came, and the custom was that after the prayers in shul the poor guests who had lodgings or meals were divided up among the men of means in the community. One such householder who had a guest assigned to him, hurried home and forget about his guest. When he arrived, his wife began to ask him where their guest for the Seder was. The householder quickly realized his mistake and hurried back only to find the shul cold, dark and empty. Upset but without any other choice he returned home and explained to his sad wife that they were to conduct the Seder that year without any guests.
The next morning after services he spotted his would be guest and the householder approached the poor man. “Where were you last night, I came to the shul looking for you?” he asked. “Why, when I saw myself alone and without knowing anyone I didn’t know what to do.” “So why didn’t you stay?” the householder asked. “Well,” continued the poor man, “as I said, I didn’t know anyone but its Pesach and I needed a place to stay and eat. I didn’t want to stay here by myself in shul so I left and found a place with another householder,” he answered, pointing to a different person.
The first householder approached his fellow and began berating him for stealing his Pesach Seder guest. “You left him and didn’t take him, so I took him fair and square,” was the second man’s retort. Soon their discussion had blown into a full-fledged argument. After Yom Tov they took their argument to the Rav. The Berditchever heard both sides and ruled that the “thief” who stole the guest from his fellow householder had to repay him a sum of money for his loss.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to stay on as the Rav of the community. “Any community whose householder fight like that over the precious mitzvah of Hachnasas Orchim and guests is a place where I wish to serve as the Rabbi.”
Hagadah
Shel Pesach 5769
Prepared by
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Kadesh
The word kadesh, which literally means recite Kiddush, can be read as kuf, 100, dash, trample. This alludes to the idea that we are obligated to praise HaShem with 100 blessings daily, and by doing so we will not trample upon the mitzvos that at times become habitual
Urchatz
The word urchatz is literally translated to mean ‘and wash.’ It is noteworthy that the word urchatz in at bash (where the letter aleph is taf, bais is shin etc.) spells the letters pay, gimmel, samach, and hey, which equal in gematria the word Pesach.
Karpas Yachatz
The word karpas refers to the vegetable that is dipped in salt water. It is noteworthy that when rearranging the letters in the word karpas, it forms the words raf and kes. The word raf means weaken and the word kes means chair. The word yachatz means to divide. This alludes to the idea that the Medrash (Tana Divei Eliyahu §23) states that when the Jewish People became weak in Torah, they were attacked by Amalek. The Medrash (Tanchumah end of Ki Seitzei) states that until Amalek is annihilated, the Name of HaShem and His throne are divided, so instead of the word kisei, the word is kes. The word yachatz alludes to this idea that the Name and Throne of HaShem are divided until Amalek will be annihilated.
Maggid
The word maggid means to relate. What is the reason we use this word for the most important component of the Seder night? Perhaps the explanation for this is that the word maggid contains the word gad, which means fortune (See Rashi Bereishis 30:11). The Gemara (Shabbos 156a) states that ain mazal liYisroel, the Jewish People are not subject to luck or fortune. One could claim that the entire miracle of the Exodus from Egypt was orchestrated by the stars, as Pharaoh himself told Moshe (Shemos 10:10) reu ki raah neged pineichem, “look – the evil intent is opposite your faces.” The Medrash (Yalkut Shimoni Ki Sisa §392) states that Pharaoh was forewarning Moshe that he saw blood in the Wilderness, and his prediction was correct, as HaShem sought to annihilate the Jewish People after they worshipped the Golden Calf. Nonetheless, this blood was transformed into the blood of circumcision. When we relate the miracles of the Exodus, we are demonstrating that we can extricate ourselves from our mazal, our fortune, and we are under the umbrella of Divine Providence. The commentators write that the word mazal, fortune, is derived from the word nozeil, which means to flow. It is noteworthy that the word maggid is associated with the word Agadah which also means to flow. Thus, we recite maggid, and this reflects the idea that we are leaving the realm of fortune and luck and entering into the arena of Divine Providence.
Rachtzah
The word rachtzah means washing. One must wonder, though, why at the Seder we refer to washing with the words urchatz and rachtzah, when normally we refer to washing our hands as netillah. Perhaps the answer to this question is that it is said (Shemos 2:5) vatered bas Pharaoh lirchotz al hayeor, Pharaoh’s daughter went down to bathe by the River. The Gemara (Sota 12b) interprets this to mean that the daughter of Pharaoh went down to the river to wash herself clean from the idols of her father’s house. Similarly, by the Seder we are declaring that we are washing ourselves clean of our prior impurities.
Motzi matzah
The words motzi matzah literally mean “recite hamotzi on the matzah.” Perhaps there is an allusion here to the idea that one must avoid strife. The word matzah also means strife, as it is said (Mishlei 13:10) rak bizadon yitein matzah vies noatzim chochmah, only by willfulness is strife fomented; but wisdom is with those who take counsel. Thus, at the Seder we are declaring that we seek to be motzi, take away, matzah, strife.
Maror Korech
The word maror literally means bitter. Yet, we know that everything HaShem does is ultimately for the good. How is this evidenced in maror? Perhaps the answer to this question is that the word mor, meaning bitter, and the word korech, which means bundle together, both equal the same gematria (246). Thus, we are demonstrating that by eating the matzah and maror together, we are finding the good in the bitter situation.
Shulchan Orech Tzafun
The words Shulchan Orech are translated literally to mean a set table and tzafun means hidden. Perhaps these words allude to the idea of the manna in the Wilderness, as it is said (Tehillim 78:19) vayidabru beilokim amru hayuchal Keil laaroch shulchan bamidbar, and they spoke against G-d. They said, “Can G-d prepare a table in the wilderness?” The word tzafun alludes to the idea that the manna descended from heaven and was concealed in two coverings.
Barech Hallel Nirtzah
Barech refers to the recital of Bircas HaMazon, Grace after the meal. Hallel refers to the praises we offer to HaShem, and Nirtzah refers to the songs we sing at the end of the Seder, signifying that HaShem favors us. It is noteworthy that the first letters of these three words spell out the word habein, the son, alluding to the idea that at the Seder we are like HaShem’s children.
Ha lachma Anya
This is the poor man’s bread. The Gemara (Pesachim 115b) states that the word oni, literally translated as poor, can mean responding, as we respond or raise our voice over the matzah. This description of the matzah is difficult to understand. Why do we associate the matzah with our responses? In the simple sense, the Gemara means that the matzah is the vehicle with which we ask questions regarding the Exodus and provide ourselves and our children with answers to these questions. Perhaps, however, there is a deeper message contained in this statement of the Gemara. We find that when Yosef revealed himself to his brothers after not seeing them for twenty-two years, it is said (Bereishis 45:3) vayomer Yosef el echav ani Yosef haod avi chai vilo yachlu echav laanos oso ki nivhalu mipanav, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. The Medrash (Bereishis Rabbah 93:10) states that Yosef was the youngest of the Shevatim and the brothers could not withstand his rebuke, so certainly when HaShem will bring a person to justice at the end of days, he will not be able to withstand His rebuke. Thus, we see that a response symbolizes that one is not afraid to answer ones questions and rebukes. Similarly, by the Pesach Seder we are confounded by the fact that the Jewish People in Egypt descended to the depths of impurity. As a sign that we are prepared to overcome our initial depravity, we eat the matzah which is a symbol of freedom and this is our response to our early history. The matzah is the vehicle with which we ascend from the lowest level of impurity and reach the heights of purity and freedom.
Di achalu avahasana biara diMitzrayim
That our forefathers ate in the Land of Egypt. What is the significance of stating that our forefathers ate this bread in the land of Egypt? Some of the commentators (Abarbanel) interpret this to mean that the Egyptians fed the Jewish People matzah, as matzah takes a long time to digest. This explanation, however, is difficult to understand, as this does not appear to be a disgrace or a praise of the Jewish People. Rather, this was the reality. What lesson do we learn from this statement? Perhaps the answer to this question is that the word ani, which literally means poor, also means humble, as it is said (Shemos 10:3) ad masai meanta leianos mipanai, until when will you refuse to be humbled before Me? Thus, we are declaring that although we were enslaved to Pharaoh and the Egyptians, we, unlike Pharaoh, were able to humble ourselves before Hashem and this is what allowed us to be redeemed from slavery. It is noteworthy that when Hashem appeared to Moshe for the first time at the burning bush, it is said (Shemos 3:7) vayomer HaShem raoh raisi es ani ami asher biMitzrayim vies tzakasam shamati mipnei nogsav ki yadati es machovav, HaShem said, “I have indeed seen the affliction of My People that in Egypt and I have heard its outcry because of its taskmasters, for I have known its sufferings.” We see that that the first words HaShem used to describe the plight of the Jewish People was that He saw their oni, their affliction, which can also be interpreted to mean their humility. Thus, it was the humility and submissiveness of the Jewish People which were the catalysts for their being redeemed from Egypt.
Rav Eizel Charif - How Far Do Your Hands Reach?
Rav Eizel Charif, the sharp witted Rov of Slonim in the 1800s, once saw a wealthy but stingy man of his city emptying his pockets of Chametz before Pesach. “Why are you doing this,” he asked the gentlemen? The man told him that he needed to get all the chametz out of his pockets and make sure it was clean for Pesach.“Surely you forget the Halacha that says that when doing a bedika you are only obligated to search ‘Ad SheYado Magaas,’ until where your hand can reach. For years I have witnessed your behavior when it comes to giving tzedakah and it appears to me that your hand does not reach all the way to your pocket. Do not bother; you have no obligation to check them!” [Reprinted with permission from www.Revach.net]
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager’s illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, “Give your husband this prescription with water three times a day until it is finished, and he will be cured.”
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. “I know that this prescription works,” he said. “I have prescribed it for this illness before.”
“Let me see the prescription,” he requested finally. “Perhaps I made a mistake.” The villager’s wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
“Fools,” he shouted. “Can a piece of paper cure your husband’s illness? It’s not the paper that makes the difference, but what’s written on the paper that would have cured him.”
So it is with the Hagadah. It is not the book of the Hagadah or simply reading the Hagadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Hagadah Shel Pesach Shaarei Armon p. 150)
Survival
With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future.
This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.
_________________________________
PESACH 1941
By Lady Amelie Jacobovits (Adapted from the Jewish Women’s Journal, summer 1993)
“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don't even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers.
Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar.
I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot.
The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same.
One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days.
It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship.
One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday.
When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.
A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.
That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening.
We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank God for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people. [Reprinted with permission from www.Torah.org]
The new Rabbi
When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim owes him a thousand coins and Chaim denies the loan. The Rav heard both sides of the argument and ruled that Chaim must in fact pay Baruch, which he promptly did and the litigants left.
The next day Chaim approached the Rav Levi Yitzchak with a question. “Rebbe, I accept your judgment and your decision. However, although I understand that the judgment is based on the Torah, how could a true judgment based on Torah be untrue, because Rebbe, I know that I truly am innocent! I do not owe Baruch any money at all!” “That is a good question answered Rav Levi Yitzchak give me please three days to give you an answer.”
The Holy Berditchever fasted and prayed that they should answer him from heaven. Whereupon it was then revealed to him that in fact Chaim grandfather had once borrowed the exact sum from Baruch’s grandfather and failed to pay back the loan!
When three days had passed and Chaim re-entered the Rebbe’s study, the Berditchever explained to him how the debt had occurred. “In the heavenly court it was ruled that you must pay off your grandfather’s debt and return the money owed to the grandson of your grandfather’s lender. The sign that what I am telling you is in fact true is that if you go home and look at your volume of Shulchan Aruch which you inherited from your grandfather, in such and such a place you will find the missing note that proves the loan.” Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there was the document.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to relinquish his newly acquired post as Rabbi of Berditchev. The Rebbe explained that a town in which the cases brought before him, required him to fast for three days in order to get heavenly aid in order to decide matters of law was too much for him to handle. The leaders of Berditchev answered that while they understood, it was unfair to leave them just like that on the spot without a replacement. Perhaps the Rav would kindly wait until they found a suitable replacement? The rebbe agreed.
Meanwhile Pesach came, and the custom was that after the prayers in shul the poor guests who had lodgings or meals were divided up among the men of means in the community. One such householder who had a guest assigned to him, hurried home and forget about his guest. When he arrived, his wife began to ask him where their guest for the Seder was. The householder quickly realized his mistake and hurried back only to find the shul cold, dark and empty. Upset but without any other choice he returned home and explained to his sad wife that they were to conduct the Seder that year without any guests.
The next morning after services he spotted his would be guest and the householder approached the poor man. “Where were you last night, I came to the shul looking for you?” he asked. “Why, when I saw myself alone and without knowing anyone I didn’t know what to do.” “So why didn’t you stay?” the householder asked. “Well,” continued the poor man, “as I said, I didn’t know anyone but its Pesach and I needed a place to stay and eat. I didn’t want to stay here by myself in shul so I left and found a place with another householder,” he answered, pointing to a different person.
The first householder approached his fellow and began berating him for stealing his Pesach Seder guest. “You left him and didn’t take him, so I took him fair and square,” was the second man’s retort. Soon their discussion had blown into a full-fledged argument. After Yom Tov they took their argument to the Rav. The Berditchever heard both sides and ruled that the “thief” who stole the guest from his fellow householder had to repay him a sum of money for his loss.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to stay on as the Rav of the community. “Any community whose householder fight like that over the precious mitzvah of Hachnasas Orchim and guests is a place where I wish to serve as the Rabbi.”
Hagadah
Shel Pesach 5769
Prepared by
Rabbi Binyomin Adler
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Monday, January 19, 2009
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 13
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
It is said (Shemos 1:1) eis Yaakov ish uveiso bau, with Yaakov, each man and his household came. The first letters of the words eis Yaakov ish equal in gematria 12 and this alludes to the idea that the twelve tribes descended with Yaakov to Egypt.
It is said (Shemos 1:11) es Pisom vies Raamses, Pisom and Raamses. The word Pisom can be read as pey tam, alluding to the idea that when Moshe was eighty years old, the exile ceased (tam means to end). Furthermore, the word Raamses equals in gematria 430, alluding to the idea that from the Bris bein HaBesarim until the Jewish People left Egypt was 430 years.
It is said (Shemos 1:13) vayaavidu Mitzrayim es Binei Yisroel bifarech, Egypt enslaved the Children of Israel with crushing hardness. The word bifarech in at bash is shin vav gimmel lamed, which equals in gematria 339. 339 in mispar katan equals 15 and this alludes to the numerous references of 15 in the Hagadah Shel Pesach (15 steps from Kadesh until Nirtzah; 15 steps in Dayeinu) and to the month of Nissan, which is referred to as Aviv, which equals in gematria 15.
It is said (Shemos 1:17) vilo asu kaasher diber aleihen melech Mitzrayim, and they did not do as the king of Egypt spoke to them. The Gemara (Sota 11b) states that Pharaoh attempted to seduce the midwives to engage in immorality, and they desisted. The words diber aleihen equal in gematria the word laavor (302), to transgress (see Baal HaTurim in a similar vein.)
It is said (Shemos 1:19) ki chayos heinah, for they are experts. Rashi writes in one explanation that this means that the Jewish People are akin to wild animals that do not require midwives. An example of this is that it is said regarding Yehudah (Bereishis 49:9) gur aryeh Yehudah, a lion cub is Yehudah. The word chayos equals in gematria the words gur aryeh. Additionally, the words ki chayos heinah equal in gematria the word kihameyaldos, like the midwives (meaning that the Jewish women are like the wild animals that do not require midwives to deliver their babies, so in a sense the birthing mothers are midwives themselves.)
It is said (Shemos 2:4) lideiah mah yeiaseh lo, to know what would be done with him. The words mah yeiaseh contains the letters Moshe and the remaining letters equal in gematria the word milah (85), alluding to the fact that Moshe was born circumcised.
It is said (Shemos 2:9) heilichi es hayeled hazeh, take this boy. The word heilichi equals in gematria the word milah (85), alluding to the idea that Rashi writes that the daughter of Pharaoh unknowingly prophesized that the child belonged to Yocheved. This gematria alludes to this, as if the daughter of Pharaoh was saying to Yocheved that the child is clearly a Jewish child because he is circumcised.
It is said (Shemos 2:12) vayar ki ain ish, and (he - Moshe) saw that there was no man. Rashi writes that Moshe saw that this Egyptian would not have any descendants who would convert to Judaism. The words ain ish equal in gematria ain ger yotzeir, no convert will come out.
It is said (Shemos 3:5) al tikrav halom, do not come closer to here. The Medrash (Shemos Rabbah 2:6 – see Ibid that the word halom actually alludes to kingship) states that Moshe was seeking to be a Kohen and HaShem refused his request. The word halom equals in gematria the word Kohen.
It is said (Shemos 3:12) taavdun es HaElokim al hahar hazeh, you will serve G-d on this mountain. It is noteworthy that the word hahar equals in gematria 210. The Jewish People were enslaved in Egypt for 210 years, so they exchanged slavery to Pharaoh and Egypt for subjugation to HaShem by receiving the Torah at Har Sinai.
The neelam (literally hidden letters – an example is the word aleph, the hidden letters are the lamed and pay) of the name Aharon are lamed pay aleph yud shin vav nun, and those letters (477) equal in gematria the words kohen vioheiv shalom (476), Kohen and lover of peace, a reference to Aharon HaKohen.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
It is said (Shemos 1:1) eis Yaakov ish uveiso bau, with Yaakov, each man and his household came. The first letters of the words eis Yaakov ish equal in gematria 12 and this alludes to the idea that the twelve tribes descended with Yaakov to Egypt.
It is said (Shemos 1:11) es Pisom vies Raamses, Pisom and Raamses. The word Pisom can be read as pey tam, alluding to the idea that when Moshe was eighty years old, the exile ceased (tam means to end). Furthermore, the word Raamses equals in gematria 430, alluding to the idea that from the Bris bein HaBesarim until the Jewish People left Egypt was 430 years.
It is said (Shemos 1:13) vayaavidu Mitzrayim es Binei Yisroel bifarech, Egypt enslaved the Children of Israel with crushing hardness. The word bifarech in at bash is shin vav gimmel lamed, which equals in gematria 339. 339 in mispar katan equals 15 and this alludes to the numerous references of 15 in the Hagadah Shel Pesach (15 steps from Kadesh until Nirtzah; 15 steps in Dayeinu) and to the month of Nissan, which is referred to as Aviv, which equals in gematria 15.
It is said (Shemos 1:17) vilo asu kaasher diber aleihen melech Mitzrayim, and they did not do as the king of Egypt spoke to them. The Gemara (Sota 11b) states that Pharaoh attempted to seduce the midwives to engage in immorality, and they desisted. The words diber aleihen equal in gematria the word laavor (302), to transgress (see Baal HaTurim in a similar vein.)
It is said (Shemos 1:19) ki chayos heinah, for they are experts. Rashi writes in one explanation that this means that the Jewish People are akin to wild animals that do not require midwives. An example of this is that it is said regarding Yehudah (Bereishis 49:9) gur aryeh Yehudah, a lion cub is Yehudah. The word chayos equals in gematria the words gur aryeh. Additionally, the words ki chayos heinah equal in gematria the word kihameyaldos, like the midwives (meaning that the Jewish women are like the wild animals that do not require midwives to deliver their babies, so in a sense the birthing mothers are midwives themselves.)
It is said (Shemos 2:4) lideiah mah yeiaseh lo, to know what would be done with him. The words mah yeiaseh contains the letters Moshe and the remaining letters equal in gematria the word milah (85), alluding to the fact that Moshe was born circumcised.
It is said (Shemos 2:9) heilichi es hayeled hazeh, take this boy. The word heilichi equals in gematria the word milah (85), alluding to the idea that Rashi writes that the daughter of Pharaoh unknowingly prophesized that the child belonged to Yocheved. This gematria alludes to this, as if the daughter of Pharaoh was saying to Yocheved that the child is clearly a Jewish child because he is circumcised.
It is said (Shemos 2:12) vayar ki ain ish, and (he - Moshe) saw that there was no man. Rashi writes that Moshe saw that this Egyptian would not have any descendants who would convert to Judaism. The words ain ish equal in gematria ain ger yotzeir, no convert will come out.
It is said (Shemos 3:5) al tikrav halom, do not come closer to here. The Medrash (Shemos Rabbah 2:6 – see Ibid that the word halom actually alludes to kingship) states that Moshe was seeking to be a Kohen and HaShem refused his request. The word halom equals in gematria the word Kohen.
It is said (Shemos 3:12) taavdun es HaElokim al hahar hazeh, you will serve G-d on this mountain. It is noteworthy that the word hahar equals in gematria 210. The Jewish People were enslaved in Egypt for 210 years, so they exchanged slavery to Pharaoh and Egypt for subjugation to HaShem by receiving the Torah at Har Sinai.
The neelam (literally hidden letters – an example is the word aleph, the hidden letters are the lamed and pay) of the name Aharon are lamed pay aleph yud shin vav nun, and those letters (477) equal in gematria the words kohen vioheiv shalom (476), Kohen and lover of peace, a reference to Aharon HaKohen.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 13
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Sunday, January 4, 2009
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 11
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.
It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).
It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).
It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).
It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).
It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)
It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.
It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.
It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).
It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).
It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).
It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).
It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)
It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.
It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, December 25, 2008
Shabbos: Ta’am HaChaim Parashas Mikeitz-Chanukah 5769
שבת טעם החיים פרשת מקץ-חנוכה תשס"ט
Shabbos: Ta’am HaChaim Parashas Mikeitz-Chanukah 5769
Dreams and opportunities
Introduction
One of the more fascinating aspects of the recent parshiyos is the fact that some major events occurred through the vehicle of dreams. In Parashas Vayeitzei the Torah records the dream that Yaakov had where he saw a ladder and angels ascending and descending the ladder. According to the Medrash this dream was a portend for the exiles that the Jewish People would endure in the future. In Parashas Vayeishev we learn about the dreams that Yosef had which were a sign that in the future Yosef would provide sustenance for Egypt and for his entire family. One must wonder why dreams play such an important role in Jewish history.
Dreams and food
It is noteworthy that the word for dream in Hebrew is chalom, and the word for bread in Hebrew is lechem. It would appear that there is a direct association between bread, i.e. sustenance, and dreams. What is the association between sustenance and dreams?
Yaakov dreamed and requested bread to eat
When we take a closer look at the dream that Yaakov had with the ladder, we will notice that subsequent to the dream, Yaakov made the following request from HaShem. It is said (Bereishis 28:20) vayidar Yaakov neder leimor im yihyeh Elokim imadi ushmarani baderech hazeh asher anochi holeich vinasan li lechem leechol uveged lilbosh, then Yaakov took a vow, saying, “if G-d will be with me , will guard me on this way that I am going; will give me bread to eat and clothes to wear. It appears that after experiencing the phenomenal dream, Yaakov felt justified in requesting bread to eat. Why did Yaakov feel that his dream warranted a request for sustenance?
Yosef’s special garment incurred favor amongst those who saw him
In the prayer that is recited on Yom Tov when the Kohanim bless the congregation, it is said visihma tefillasi naakasi vienkasi tamid kisheim sheshamata enkas Yaakov timimecho hanikra ish tam visiten li ulichol nafshos beisi mizonoseinu ufarnasaseinu… kisheim shenasata pisas lechem leechol liYaaakov avinu hanikra ish tam… vayihyu divarai nishmaim laavodasecho kisheim shenasata es Yosef tzadikecho bishaa shehilbisho aviv kesones pasim lichein ulichesed ulirachamim bieinecho uvieinei chol roav, that You listen to my prayer, my plea and my cry at all times, just as You listened to the cry of Yaakov, Your prefect one, who is called ‘ a wholesome man.’ And may You bestow upon me and upon all the souls of my household, our food and our sustenance… just as You gave a portion of bread to eat and clothing to wear to our father Yaakov who is called ‘a wholesome man.’…and that my words in Your service be heard; just as You granted Yosef, Your righteous one – at the time that his father garbed him in a fine woolen tunic – that he find favor, kindness and mercy in Your eyes and in the eyes of all those who beheld him. There is an obvious question regarding this passage. How can we declare that HaShem granted Yosef favor kindness and mercy in the eyes of all who beheld him, when we know that it was specifically the fact that Yaakov bestowed Yosef with the extra garment that caused his brothers to be jealous of him?
Yaakov took a vow and taught future generations a lesson
Perhaps the answer to this question is that in this prayer we equate the request of Yaakov seeking to have clothing to wear and bread to eat with the fact that Yaakov bestowed Yosef with an extra garment. Yaakov experienced an awesome dream and then requested from HaShem that he have food to eat. Yosef received a fine garment from his father and this led Yosef to have thoughts of ruling over his brothers. Thus, although the extra garment caused jealousy to Yosef’s brothers, ultimately it led to Yosef providing for his entire family during the famine. In a similar vein, when Yaakov experienced his phenomenal dream, he felt that the dream warranted his request that HaShem provide him food. Aside from his personal request for sustenance, Yaakov was teaching future generations that when one feels that the time is propitious, one should ask HaShem for his needs. This idea is reflected in the fact that it is said vayidar Yaakov neder leimor, then Yaakov took a vow, saying. The Medrash (Bereishis Rabbah 70-:1) comments on the word leimor that this teaches us that future generations should take a vow in a time of their distress. It would follow that the vow can include a condition such as Yaakov made with HaShem, that if HaShem provides for me, then I will offer sacrifices and tithes to HaShem.
Yosef interprets the dreams and uses them for his family’s benefit
In this week’s parasha, Pharaoh experiences two dreams and Yosef interprets both of them to be alluding to the upcoming times of great plenty and great famine that will occur in Egypt. Yet, Yosef went even further than merely interpreting the dreams. Yosef took the opportunity to suggest to Pharaoh how the country would be able to survive the famine, and this was by appointing a wise and discerning man who would take measures to ensure that the surplus grain from the years of plenty would tide them over for the years of famine. Yosef did not suffice with just interpreting Pharaoh’s dreams. Rather, Yosef saw the dreams as an opportunity for him to ascend to power and witness the fulfillment of his own dreams, which according to the Ramban were a form of prophecy.
The Shabbos connection
Every week HaShem bestows upon the Jewish People a wondrous gift called Shabbos. Similarly, we are now celebrating the festival of Chanukah, when the lights that our forefathers kindled in the Bais HaMikdash burn once again in the hearts of every Jew. What better time is there than on the Holy Shabbos and on the holy festivals than to request from HaShem that He provide us with all our needs? Shabbos and the festivals are truly like a dream, where if one contemplates the holiness of these days, one would certainly feel that he is in a dream-like state of mind. HaShem should allow us to be aware of the holiness and purity that can be experienced in these times and may we once again witness miracles like those that HaShem performed for our forefathers.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Hashem’s Day of Delight
Shabbos kodesh yom chemdaso ki vo shavas Kel mikol milachto, the Holy Shabbos, day of His delight – for on it the Almighty rested from all His work. It is common for people to work hard and then anticipate resting from their exertion. On Shabbos, so to speak, HaShem anticipated His day of rest from the toil of creating the world in six days. While before HaShem there is certainly no such concept of toil, we can only understand Shabbos in these terms. It is thus of utmost importance to be aware that Shabbos is HaShem’s day of delight, and we must delight in every aspect of Shabbos. This includes, eating, drinking, sleeping, parodying and studying HaShem’s precious Torah.
Shabbos in Tefillah
Coming closer to each other like the angels
Kulam ahuvim kulam berurim kulam giborim kulam kedoshim; they are all flawless; they are all mighty; they are all holy. The expression regarding the angels that they are flawless requires reflection. The Eitz Yosef writes that this means that the heavenly beings are devoid of an Evil Inclination, and they are clear hearted and intellects that are removed. While these definitions are difficult to relate to regarding human beings, it is worth noting that the angels are all in harmony because they do not have an Evil Inclination that sows discord and jealousy. We should take this message to heart and we should realize that when we overcome our temptations to be jealous of another’s possessions or talents, we come closer to that person. Thus, we can also be clear hearted and one step closer to HaShem, similar to the angels on high.
Shabbos Story
Teaching to you and to future students
Rabbi Mordechai Kamenetzky writes: Rabbi Shlomo Hyman, the first dean of Yeshiva Torah Vodaath, had a most amazing way of teaching his students. Unlike the dry lectures given by many brilliant scholars, he would shout with almost breathless rapture as he explained the Talmud and its commentaries. His eyes would sparkle and his arms would wave has he orchestrated Talmudic theory. After the class he would almost collapse from the exhaustion.
One particular snowy day back in the early 1940’s only four boys came to class. Nevertheless, Rabbi Hyman delivered his dissertation as if the room was packed with hundreds of students. Beads of sweat rolled down his face as he argued points of law to the disbelieving four boys. As he paused to catch his breath, one of the boys mustered his courage and beseeched the Torah Giant. “Rebbe, please -- there are only four of us.” Rabbi Hyman's eyes widened. “You think I'm giving this class for four boys? I am giving this class to hundreds of boys. I'm giving this class to you, your students, their students, and their students!”
[Reprinted with permission from Torah.org]
The precious Menorah
Everyone knew of the tzaddik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.
Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father’s name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzaddik promised to pray for her. As itwas customary to give the tzaddik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. “I don’t want money from you!” he said.
“But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!”
“I know that you have a very beautiful and precious Chanukah menorah. That is what I want!” Rabbi Moshe Leib said quietly.
“Rabbi, I do have the menorah you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!”
The Rebbe listened carefully, nodding his head. “I am aware that the menorah is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever.”
“I understand completely, and I agree wholeheartedly. The menorah is yours; I will bring it to you today,” the woman said in a strong, firm voice.
That evening, when she came and presented the menorah to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menorah’s existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menorah he had received from histeacher and Rebbe, Reb Shmelke of Nicholsburg?
On the first night of Chanukah, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. “I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.
When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menorah, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'
When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanukah ‘gelt.’ Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menorah. It was this menorah which the rich man wanted. No, thought Reb Yechiel, he couldn’t even think of relinquishing it.
Having refused the rich man’s offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menorah. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzvah of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.
Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzvah was intertwined with the sin of coveting the possession of another. “That is why I have arranged to return the menorah to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward.”
Shabbos in Navi
Shmuel I Chapter 22
Shabbos is also a day of reckoning
In this chapter we learn of the tragic incident where Shaul discovers from Doeg that Achimelech the Kohen in the city of Nov provided Dovid with food and a sword. Shaul instructed Doge to kill the Kohanim of Nov and Doeg proceeded to annihilate the entire city of Nov. One must wonder what the inhabitants of Nov did wrong to incur such a harsh punishment. The Radak (verse 18) and the Ralbag (Shmuel II 1:27) suggest that they were liable the death penalty for their sins but Scripture does not mention what their sin was, aside from the fact they were descendants of the house of Eli, who HaShem forewarned that his descendants would die as young men. While this punishment may be deemed harsh for people who were pious, we learn from here that HaShem’s word is what endures. Similarly, we must realize that HaShem gave us the Holy Shabbos and in addition to being a day of delight, it is also a day in which we must be stringent in its observance, as it is one of HaShem’s commandments.
Shabbos in Agadah
The uniqueness of Shabbos, Rosh Chodesh and Bris Milah
It is known that the Greeks sought to eradicate the observance of Rosh Chodesh, Shabbos and Bris Milah. The Sfas Emes (Chanukah 5647) writes that these three mitzvos have a uniqueness in olam, the world, in shanah, the year, and in nefesh, the soul. This idea is reflected in the fact that milah is a sign in the soul, Shabbos is a sign in the creation, as all the shefa, influence, that comes to the Jewish People is above the influence of the weekday. Rosh Chodesh is in time, as the Jewish People count according to the lunar calendar, and our times are unique, unlike the calendar of the gentiles.
Shabbos in Halacha
Summary
One can transfer food from one pot on the blech to another pot. Thus, one can take boiled water from a kettle on the blech and pour it into a pot of cholent. Nonetheless, the pot should be moved off the flame, or the pouring should be done in a slow manner.
Shabbos Challenge Question
Last week we posed the question: why is it significant that all opinions agree that the Torah was given on Shabbos? The Gemara (Shabbos 86b) states that although there is a dispute amongst Tanaim whether the Torah was given on the sixth of Sivan or the seventh of Sivan, all opinions concur that the Torah was given on Shabbos. The Koshnitzer Maggid (Avodas Yisroel Parashas Yisro) writes that perhaps the reason that Moshe was determined that the Jewish People receive the Torah on Shabbos was because Shabbos is such ahoy day. The Jewish People received the Torah on the holy day of Shabbos to ensure that they would keep the Torah for eternity, i.e. even after the cessation of the world that we exist in now.
This week’s question is, why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Mikeitz-Chanukah 5769
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
I will not be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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Have a wonderful and delightful Shabbos and a Freilechen and Lichtige Chanukah.
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Shabbos: Ta’am HaChaim Parashas Mikeitz-Chanukah 5769
Dreams and opportunities
Introduction
One of the more fascinating aspects of the recent parshiyos is the fact that some major events occurred through the vehicle of dreams. In Parashas Vayeitzei the Torah records the dream that Yaakov had where he saw a ladder and angels ascending and descending the ladder. According to the Medrash this dream was a portend for the exiles that the Jewish People would endure in the future. In Parashas Vayeishev we learn about the dreams that Yosef had which were a sign that in the future Yosef would provide sustenance for Egypt and for his entire family. One must wonder why dreams play such an important role in Jewish history.
Dreams and food
It is noteworthy that the word for dream in Hebrew is chalom, and the word for bread in Hebrew is lechem. It would appear that there is a direct association between bread, i.e. sustenance, and dreams. What is the association between sustenance and dreams?
Yaakov dreamed and requested bread to eat
When we take a closer look at the dream that Yaakov had with the ladder, we will notice that subsequent to the dream, Yaakov made the following request from HaShem. It is said (Bereishis 28:20) vayidar Yaakov neder leimor im yihyeh Elokim imadi ushmarani baderech hazeh asher anochi holeich vinasan li lechem leechol uveged lilbosh, then Yaakov took a vow, saying, “if G-d will be with me , will guard me on this way that I am going; will give me bread to eat and clothes to wear. It appears that after experiencing the phenomenal dream, Yaakov felt justified in requesting bread to eat. Why did Yaakov feel that his dream warranted a request for sustenance?
Yosef’s special garment incurred favor amongst those who saw him
In the prayer that is recited on Yom Tov when the Kohanim bless the congregation, it is said visihma tefillasi naakasi vienkasi tamid kisheim sheshamata enkas Yaakov timimecho hanikra ish tam visiten li ulichol nafshos beisi mizonoseinu ufarnasaseinu… kisheim shenasata pisas lechem leechol liYaaakov avinu hanikra ish tam… vayihyu divarai nishmaim laavodasecho kisheim shenasata es Yosef tzadikecho bishaa shehilbisho aviv kesones pasim lichein ulichesed ulirachamim bieinecho uvieinei chol roav, that You listen to my prayer, my plea and my cry at all times, just as You listened to the cry of Yaakov, Your prefect one, who is called ‘ a wholesome man.’ And may You bestow upon me and upon all the souls of my household, our food and our sustenance… just as You gave a portion of bread to eat and clothing to wear to our father Yaakov who is called ‘a wholesome man.’…and that my words in Your service be heard; just as You granted Yosef, Your righteous one – at the time that his father garbed him in a fine woolen tunic – that he find favor, kindness and mercy in Your eyes and in the eyes of all those who beheld him. There is an obvious question regarding this passage. How can we declare that HaShem granted Yosef favor kindness and mercy in the eyes of all who beheld him, when we know that it was specifically the fact that Yaakov bestowed Yosef with the extra garment that caused his brothers to be jealous of him?
Yaakov took a vow and taught future generations a lesson
Perhaps the answer to this question is that in this prayer we equate the request of Yaakov seeking to have clothing to wear and bread to eat with the fact that Yaakov bestowed Yosef with an extra garment. Yaakov experienced an awesome dream and then requested from HaShem that he have food to eat. Yosef received a fine garment from his father and this led Yosef to have thoughts of ruling over his brothers. Thus, although the extra garment caused jealousy to Yosef’s brothers, ultimately it led to Yosef providing for his entire family during the famine. In a similar vein, when Yaakov experienced his phenomenal dream, he felt that the dream warranted his request that HaShem provide him food. Aside from his personal request for sustenance, Yaakov was teaching future generations that when one feels that the time is propitious, one should ask HaShem for his needs. This idea is reflected in the fact that it is said vayidar Yaakov neder leimor, then Yaakov took a vow, saying. The Medrash (Bereishis Rabbah 70-:1) comments on the word leimor that this teaches us that future generations should take a vow in a time of their distress. It would follow that the vow can include a condition such as Yaakov made with HaShem, that if HaShem provides for me, then I will offer sacrifices and tithes to HaShem.
Yosef interprets the dreams and uses them for his family’s benefit
In this week’s parasha, Pharaoh experiences two dreams and Yosef interprets both of them to be alluding to the upcoming times of great plenty and great famine that will occur in Egypt. Yet, Yosef went even further than merely interpreting the dreams. Yosef took the opportunity to suggest to Pharaoh how the country would be able to survive the famine, and this was by appointing a wise and discerning man who would take measures to ensure that the surplus grain from the years of plenty would tide them over for the years of famine. Yosef did not suffice with just interpreting Pharaoh’s dreams. Rather, Yosef saw the dreams as an opportunity for him to ascend to power and witness the fulfillment of his own dreams, which according to the Ramban were a form of prophecy.
The Shabbos connection
Every week HaShem bestows upon the Jewish People a wondrous gift called Shabbos. Similarly, we are now celebrating the festival of Chanukah, when the lights that our forefathers kindled in the Bais HaMikdash burn once again in the hearts of every Jew. What better time is there than on the Holy Shabbos and on the holy festivals than to request from HaShem that He provide us with all our needs? Shabbos and the festivals are truly like a dream, where if one contemplates the holiness of these days, one would certainly feel that he is in a dream-like state of mind. HaShem should allow us to be aware of the holiness and purity that can be experienced in these times and may we once again witness miracles like those that HaShem performed for our forefathers.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Hashem’s Day of Delight
Shabbos kodesh yom chemdaso ki vo shavas Kel mikol milachto, the Holy Shabbos, day of His delight – for on it the Almighty rested from all His work. It is common for people to work hard and then anticipate resting from their exertion. On Shabbos, so to speak, HaShem anticipated His day of rest from the toil of creating the world in six days. While before HaShem there is certainly no such concept of toil, we can only understand Shabbos in these terms. It is thus of utmost importance to be aware that Shabbos is HaShem’s day of delight, and we must delight in every aspect of Shabbos. This includes, eating, drinking, sleeping, parodying and studying HaShem’s precious Torah.
Shabbos in Tefillah
Coming closer to each other like the angels
Kulam ahuvim kulam berurim kulam giborim kulam kedoshim; they are all flawless; they are all mighty; they are all holy. The expression regarding the angels that they are flawless requires reflection. The Eitz Yosef writes that this means that the heavenly beings are devoid of an Evil Inclination, and they are clear hearted and intellects that are removed. While these definitions are difficult to relate to regarding human beings, it is worth noting that the angels are all in harmony because they do not have an Evil Inclination that sows discord and jealousy. We should take this message to heart and we should realize that when we overcome our temptations to be jealous of another’s possessions or talents, we come closer to that person. Thus, we can also be clear hearted and one step closer to HaShem, similar to the angels on high.
Shabbos Story
Teaching to you and to future students
Rabbi Mordechai Kamenetzky writes: Rabbi Shlomo Hyman, the first dean of Yeshiva Torah Vodaath, had a most amazing way of teaching his students. Unlike the dry lectures given by many brilliant scholars, he would shout with almost breathless rapture as he explained the Talmud and its commentaries. His eyes would sparkle and his arms would wave has he orchestrated Talmudic theory. After the class he would almost collapse from the exhaustion.
One particular snowy day back in the early 1940’s only four boys came to class. Nevertheless, Rabbi Hyman delivered his dissertation as if the room was packed with hundreds of students. Beads of sweat rolled down his face as he argued points of law to the disbelieving four boys. As he paused to catch his breath, one of the boys mustered his courage and beseeched the Torah Giant. “Rebbe, please -- there are only four of us.” Rabbi Hyman's eyes widened. “You think I'm giving this class for four boys? I am giving this class to hundreds of boys. I'm giving this class to you, your students, their students, and their students!”
[Reprinted with permission from Torah.org]
The precious Menorah
Everyone knew of the tzaddik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.
Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father’s name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzaddik promised to pray for her. As itwas customary to give the tzaddik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. “I don’t want money from you!” he said.
“But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!”
“I know that you have a very beautiful and precious Chanukah menorah. That is what I want!” Rabbi Moshe Leib said quietly.
“Rabbi, I do have the menorah you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!”
The Rebbe listened carefully, nodding his head. “I am aware that the menorah is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever.”
“I understand completely, and I agree wholeheartedly. The menorah is yours; I will bring it to you today,” the woman said in a strong, firm voice.
That evening, when she came and presented the menorah to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menorah’s existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menorah he had received from histeacher and Rebbe, Reb Shmelke of Nicholsburg?
On the first night of Chanukah, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. “I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.
When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menorah, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'
When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanukah ‘gelt.’ Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menorah. It was this menorah which the rich man wanted. No, thought Reb Yechiel, he couldn’t even think of relinquishing it.
Having refused the rich man’s offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menorah. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzvah of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.
Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzvah was intertwined with the sin of coveting the possession of another. “That is why I have arranged to return the menorah to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward.”
Shabbos in Navi
Shmuel I Chapter 22
Shabbos is also a day of reckoning
In this chapter we learn of the tragic incident where Shaul discovers from Doeg that Achimelech the Kohen in the city of Nov provided Dovid with food and a sword. Shaul instructed Doge to kill the Kohanim of Nov and Doeg proceeded to annihilate the entire city of Nov. One must wonder what the inhabitants of Nov did wrong to incur such a harsh punishment. The Radak (verse 18) and the Ralbag (Shmuel II 1:27) suggest that they were liable the death penalty for their sins but Scripture does not mention what their sin was, aside from the fact they were descendants of the house of Eli, who HaShem forewarned that his descendants would die as young men. While this punishment may be deemed harsh for people who were pious, we learn from here that HaShem’s word is what endures. Similarly, we must realize that HaShem gave us the Holy Shabbos and in addition to being a day of delight, it is also a day in which we must be stringent in its observance, as it is one of HaShem’s commandments.
Shabbos in Agadah
The uniqueness of Shabbos, Rosh Chodesh and Bris Milah
It is known that the Greeks sought to eradicate the observance of Rosh Chodesh, Shabbos and Bris Milah. The Sfas Emes (Chanukah 5647) writes that these three mitzvos have a uniqueness in olam, the world, in shanah, the year, and in nefesh, the soul. This idea is reflected in the fact that milah is a sign in the soul, Shabbos is a sign in the creation, as all the shefa, influence, that comes to the Jewish People is above the influence of the weekday. Rosh Chodesh is in time, as the Jewish People count according to the lunar calendar, and our times are unique, unlike the calendar of the gentiles.
Shabbos in Halacha
Summary
One can transfer food from one pot on the blech to another pot. Thus, one can take boiled water from a kettle on the blech and pour it into a pot of cholent. Nonetheless, the pot should be moved off the flame, or the pouring should be done in a slow manner.
Shabbos Challenge Question
Last week we posed the question: why is it significant that all opinions agree that the Torah was given on Shabbos? The Gemara (Shabbos 86b) states that although there is a dispute amongst Tanaim whether the Torah was given on the sixth of Sivan or the seventh of Sivan, all opinions concur that the Torah was given on Shabbos. The Koshnitzer Maggid (Avodas Yisroel Parashas Yisro) writes that perhaps the reason that Moshe was determined that the Jewish People receive the Torah on Shabbos was because Shabbos is such ahoy day. The Jewish People received the Torah on the holy day of Shabbos to ensure that they would keep the Torah for eternity, i.e. even after the cessation of the world that we exist in now.
This week’s question is, why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Mikeitz-Chanukah 5769
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
I will not be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos and a Freilechen and Lichtige Chanukah.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Wednesday, January 23, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 14
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 14
It is said (Shemos 6:5) lachein emor, therefore, say. The word lachein equals in gematria 100, and this alludes to the statement in the Gemara (Menachos 43b) that one is required to recite 100 blessings every day. Thus, these words can be interpreted to mean, lachein, 100 (blessings) emor, recite (daily).
It is said (Shemos 6:8) vinasati osah lachem morashah ani HaShem, and I shall give it to you as a heritage – I am HaShem. The Baal HaTurim writes that the word morashah appears twice in Scripture. One instance is here and the second instance is where it is said (Devarim) Torah tzivah lanu Moshe morashah kehillas Yaakov, the Torah that Moshe commanded us is the heritage of the Congregation of Yaakov. This teaches us, the Baal HaTurim writes, that in the merit of the Torah the Jewish People will inherit the Land. It is noteworthy that the words morashah ani (612) equal in gematria the word bris, covenant, as HaShem made a covenant with the Jewish People that they will inherit the Land if they keep the Torah, and these words also equal in gematria the word Torah (611).
It is said (Shemos 6:25) viElozar ben Aharon lakach lo mibinos Putiel lo lisha, Elazar son of Aharon took for himself from the daughters of Putiel as a wife. Rashi writes that one opinion in the Gemara maintains that Putiel refers to Yosef who resisted the blandishments of his Evil Inclination to sin with the wife of Potiphar. It is noteworthy that when rearranging the letters of the word Putiel, it forms an acrostic for the words eishes Potiphar Yosef tov the word tov equals in gematria 17, and Yosef was 17 years old at the time) lo viter (viter means to give in).
It is said (Shemos 7:15) hinei yotzei hamayma, behold! he goes out to the water. The words hinei yotzei equal in gematria the word hanilus, the Nile River.
The word dam, blood, in mispar katan, digit sum, equals 8, and this alludes to the idea that the Jewish People had ceased performing circumcision on themselves while in Egypt. The plague of blood reminded them of this sin and they repented, as they all were circumcised prior to leaving Egypt.
The word kinim, lice, can also to the idea of truth, as the same word vowelized differently is keinim, truth. Yosef said to his brothers (Bereishis 42:19) im keinim atem, if you are truthful people. It is noteworthy that the word keinim equals 110 in gematria, and this alludes to the amount of years that Yosef lived. The significance of this idea here by the plague of lice is that the magicians were not able to replicate this plague and they confessed to Pharaoh saying (Shemos 8:15) etzba Elokim hi, it is a finger of G-d, thus declaring the truth.
It is said (Shemos 9:18) hinini mamtir kaeis machar, behold, at this time tomorrow I shall rain a very heavy hail. Rashi writes that Moshe scratched a line in the wall and informed Pharaoh, “tomorrow when the sun reaches this point, the hail will descend.” It is noteworthy that the words mamtir kaeis machar equal in gematria the words sarat haseritah, he scratched a line.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 14
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 14
It is said (Shemos 6:5) lachein emor, therefore, say. The word lachein equals in gematria 100, and this alludes to the statement in the Gemara (Menachos 43b) that one is required to recite 100 blessings every day. Thus, these words can be interpreted to mean, lachein, 100 (blessings) emor, recite (daily).
It is said (Shemos 6:8) vinasati osah lachem morashah ani HaShem, and I shall give it to you as a heritage – I am HaShem. The Baal HaTurim writes that the word morashah appears twice in Scripture. One instance is here and the second instance is where it is said (Devarim) Torah tzivah lanu Moshe morashah kehillas Yaakov, the Torah that Moshe commanded us is the heritage of the Congregation of Yaakov. This teaches us, the Baal HaTurim writes, that in the merit of the Torah the Jewish People will inherit the Land. It is noteworthy that the words morashah ani (612) equal in gematria the word bris, covenant, as HaShem made a covenant with the Jewish People that they will inherit the Land if they keep the Torah, and these words also equal in gematria the word Torah (611).
It is said (Shemos 6:25) viElozar ben Aharon lakach lo mibinos Putiel lo lisha, Elazar son of Aharon took for himself from the daughters of Putiel as a wife. Rashi writes that one opinion in the Gemara maintains that Putiel refers to Yosef who resisted the blandishments of his Evil Inclination to sin with the wife of Potiphar. It is noteworthy that when rearranging the letters of the word Putiel, it forms an acrostic for the words eishes Potiphar Yosef tov the word tov equals in gematria 17, and Yosef was 17 years old at the time) lo viter (viter means to give in).
It is said (Shemos 7:15) hinei yotzei hamayma, behold! he goes out to the water. The words hinei yotzei equal in gematria the word hanilus, the Nile River.
The word dam, blood, in mispar katan, digit sum, equals 8, and this alludes to the idea that the Jewish People had ceased performing circumcision on themselves while in Egypt. The plague of blood reminded them of this sin and they repented, as they all were circumcised prior to leaving Egypt.
The word kinim, lice, can also to the idea of truth, as the same word vowelized differently is keinim, truth. Yosef said to his brothers (Bereishis 42:19) im keinim atem, if you are truthful people. It is noteworthy that the word keinim equals 110 in gematria, and this alludes to the amount of years that Yosef lived. The significance of this idea here by the plague of lice is that the magicians were not able to replicate this plague and they confessed to Pharaoh saying (Shemos 8:15) etzba Elokim hi, it is a finger of G-d, thus declaring the truth.
It is said (Shemos 9:18) hinini mamtir kaeis machar, behold, at this time tomorrow I shall rain a very heavy hail. Rashi writes that Moshe scratched a line in the wall and informed Pharaoh, “tomorrow when the sun reaches this point, the hail will descend.” It is noteworthy that the words mamtir kaeis machar equal in gematria the words sarat haseritah, he scratched a line.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 14
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Saturday, March 31, 2007
Shabbos HaGadol III
The Tur (O.C. 430) writes that the reason why the Shabbos prior to Pesach is referred to as Shabbos HaGadol is because of the great miracle that occurred to the Jewish People in Egypt. The Sar Shalom from Belz asks, does not HaShem performs miracles for us every second of the day, and we find (Yoma 69b) that the Anshei Kneses HaGedolah returned the Crown to its glory when they reinstituted the recital of the words Gadol and Nora in Shemone Esrei. The reason why they reinstituted this is because they said, “these are HaShem’s strengths and awesomeness, that a nation like the Jewish People can exist amongst the nations of the world.” This being the case, why is it that specifically on this Shabbos we refer to the Shabbos as Shabbos HaGadol because of the miracle that occurred?
The Sar Shalom answers that the miracles that HaShem performs for us on a constant basis are considered hidden miracles, but the miracles that HaShem performed for us in Egypt were deemed to be open miracles, as it was evident to all that HaShem is our Father and King. For this reason a miracle is called nes, which connotes something that is high, as it is said (Yeshaya 49:22) viel amim arim nisi, and I will hoist my banner towards people.
It is written in the sefarim that the three festivals correspond to Gadol, Gibor, and Nora, and Pesach corresponds to Gadol. It is well-known that on the Shabbos that precedes the festival, the power of the festival is aroused. Thus, on the Shabbos that precedes Pesach, the “great” power of Pesach is aroused, and for this reason, this Shabbos is referred to as Shabbos HaGadol.
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