Shabbos: Ta’am HaChaim Parashas Shoftim 5769

שבת טעם החיים פרשת שופטים תשס"ט
Shabbos: Ta’am HaChaim Parashas Shoftim 5769

Judges and kings
Introduction
In this week’s parashah we learn of the mitzvah of appointing Shoftim, judges, and subsequently we learn of the mitzvah to appoint a king over the Jewish People. While the function of the judge is to adjudicate rulings between quarreling parties, the function of the king is to rule over the people in a fair but firm manner. The question, however, is why the Torah mentions a reward for the people if they appoint proper judges, whereas there is no mention of any benefit to the people if they appoint a worthy king. To compound this issue, the Radak (Shmuel I 8:5) elaborates on the issue of why HaShem was disturbed when in the times of Shmuel, the Jewish People asked for a king, if the Torah itself lists the appointment of a king as a mitzvah. The Radak suggest that the fault of the people was that they requested a king for their own purposes and with this they demonstrated a lack of faith in HaShem. There is, however, another issue that must be examined regarding the two mitzvos of appointing judges and of appointing a king.
Justice creates kindness
It would seem that the two mitzvos of appointing judges and appointing a king are mutually exclusive. Nonetheless, given the fact that both of these mitzvos are enumerated consecutively in the same parasha, the Torah may be alluding to a profound idea that is applicable in our daily lives. The appointment of judges is necessary as people are by nature contentious, and the judges will be able to arbitrate disputes. The necessity of a king, however, is not as apparent. It is said (Mishlei 29:4) melech bimishpat yaamid aretz, through justice a king establishes a land. The Sfas Emes (Shoftim 5654) notes that the world was created with kindness, so it would seem that justice is the antithesis of the world’s existence. The answer to this question, writes the Sfas Emes, is that when we mete out justice amongst ourselves, and certainly when one judges himself by reflecting his ways, then HaShem is aroused to mercy and the justice is sweetened. Thus, it is essentially through justice that the world is sustained.
A king leads to fear of Heaven
Let us then examine the function of the king. In essence, the king performs the same function as the judge, and that is to arbitrate justice. Yet, the Torah does not mention any aspect of justice regarding the appointment of a king. Rather, the Torah focuses on the king carrying a Sefer Torah with him at all times, so that he will learn to fear HaShem. The Sfas Emes (Ibid 5664) explains that the Jewish People only required a king when they were lacking in their fear of Heaven. The king himself would draw his fear of Heaven from the Torah. Thus, Shmuel rebuked the nation for requesting a king, because if they had the proper fear of Heaven, they would not need a king. Once they did not have the requisite fear of Heaven, a king for a king was a mitzvah as by having a king they would gain fear of Heaven. The Sfas Emes adds that through the fear of a gentile king, one could come to fear of punishment, whereas through a Jewish king, one can attain the level of fear that is referred to as yiras haromimus , fear of the exalted one. The reason of this is because HaShem chooses the Jewish king and the people are then afraid of the king, and this leads them to fear the exaltedness of HaShem. Ultimately, every Jew is required to have this yiras haromimus so that the fear of HaShem permeates everyone that the person comes into contact with.
The Shabbos connection
Based on the words of the Safes Ems regarding the function of a king, we can better understand the juxtaposition of the two mitzvos of appointing judges and appointing king. The appointment of judges is so that fear of punishment is instilled within the people. Appointing a king, although not desirable, achieves the result of instilling in the Jewish People a fear of HaShem’s exaltedness. In a similar vein, throughout the week we perform mitzvos and desist from sinning because we are afraid of HaShem’s punishment. On the Holy Shabbos, however, when, in the words of the Zohar, kol dinin misabrin minah, all judgments depart from her, there is only love of HaShem and fear of His exaltedness. It is for this reason that in the Shabbos prayers we constantly recite the words yismichu vimalchuscha, rejoice in Your kingship, as on Shabbos we need not be afraid of HaShem’s Divine Justice. Rather, we fear HaShem for His exaltedness, and this fear facilitates our outpouring of love for HaShem.
Shabbos Stories
Shabbos belongs to every Jew
When the fourth Gerrer Rebbe, the Beis Yisroel, lived in Haifa, his chassidim would gather under the balcony to his house every Seudas shlishis (third meal on Shabbos), and the Rebbe would give over his most inspirational words of Torah for the week. On one particular Shabbos, after the Chassidim had congregated under the balcony, the Rebbe was nowhere to be seen. His Chassidim looked around until someone spotted the Rebbe at the corner, bent over, talking to someone in a car at a red light. Word spread among the group, and no one could believe the site! There was the Rebbe talking to someone in a car on Shabbos! A few Chassidim rushed over, and overheard the following being said by the Rebbe in a voice of great enthusiasm: “Yes, it’s yours too! It doesn't only belong to me; it belongs to you as well! Shabbos is for every Jew. It doesn’t matter that I dress one way and that you dress another. Each one of us is a tzelem Elokim (created in the image of G-d). Perhaps you’ve never been privileged to experience the joys of Shabbos, so now it is time!” With that the Rebbe invited the man in the car over for the following Shabbos. He pointed to the house, and told him that he would be in for otherworldly pleasures if he were to come. The man became a frequent guest of the Rebbe and, in time, became shomer Shabbos.
Kindness will work better
In a similar story a number of years ago there was a young rebel who decided to go speeding through the streets of Mea Shearim on a Shabbos afternoon with his radio at full volume. As you could imagine, the indignant shouts of “Shabbos, Shabbos!” could be heard block in and block out. The indentations on the car from the stones hurled by angry Chassidim had already become evident after a few blocks. But at the end of a long street, up which this driver was heading, stood a Chosid. Bedecked in shtreimel, bekishe, and full Shabbos regalia, he stood firmly and resolutely in the middle of the street with his hand straight out. The driver had no choice but to stop. The Chosid let down his arm, and walked to the driver’s side of the car. “How would you like to come to my house for a Shabbos meal?” he asked warmly with a bright smile on his face. “How would I like to what???” asked the driver. The Chosid repeated, “How would you like to come to my house for a Shabbos meal? I would LOVE to have you at my house for a Shabbos meal.” The driver was dumbfounded! What happened to all of the yelling? What happened to all of the hateful stares? He literally didn't know how to react. The Chosid continued, “Perhaps you’ve never celebrated a Shabbos in full form. I want to show you what it's like. I would really love to have you over next week.” After a few more minutes of convincing, the driver really didn’t know what else to do but accept. He took the address, managed to find a yarmulke the next week, and actually made it to the chosid's house for Shabbos. The rebel had no idea that one day he would become shomer Shabbos.
A father to the community and a Rebbe at home
Shortly after he had arrived in America, a young Chassid was discussing the naming of his newly born son with the Satmar Rav, in the presence of another rabbi. “My grandfather was a very good Jew,” he said.
“His name would be a fine choice for your son,” commented the Rebbe.
“But several of my nephews and cousins already carry his name. On the other hand, my father-in-law has no one named after him.”
“That should certainly be taken into consideration.”
“However …”
And so it continued. After the young father left, the other visitor asked the Rebbe why he permitted himself to become so involved with trivia.
“In the old country, I was a father at home, and could be a Rebbe in the city. But here,” the Rebbe sighed, “this is simply not suitable. I have to be a father to my community, and a Rebbe at home.”
A limit to the teasing
An alumnus of a Lithuanian-type yeshiva in Israel sat near the Rebbe at his Pesach Seder. The Rebbe was amused at his guest’s pompous measuring of the precise portion of food and drinks required for the rituals (even though the Rebbe himself was no less fastidious). As the guest prepared his matzos, the Rebbe asked him, “Are you sure it’s the right shiyur (required amount)?” Similarly, after he ate the marror, and later when he eyed his afikomen before consuming it, the Rebbe smilingly asked, “Is it the shiyur?”
Finally, the fellow put down his matzah and said, “Rebbe I’m not sure. But isn’t it the shiyur of tcheppen (teasing)?”
The Rebbe was deeply disturbed that he had actually offended the man with remarks that he had only meant as a friendly exchange. He begged his forgiveness again and again, as was his habit when he felt he had mistreated someone. Finally he asked him, “Please see me right after Yom Tov.”
When the man reported to the Rebbe, he asked, “Why are you here? Why did you come to America?”
“I’m here because I must raise five to six thousand dollars to marry off my daughter.”
“I’ll get the money for you. And please - any children that you will be marrying off in the future - come here and I’ll take care of your financial needs.”
The Satmar Rav was not satisfied until he had financed the weddings of the man’s four daughters.

Shabbos: Ta’am HaChaim
Parashas Shoftim 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Parashas Naso 5769

שבת טעם החיים פרשת נשא תשס"ט
Shabbos: Ta’am HaChaim Parashas Naso 5769

It will be good in the end
Introduction
In this week’s parasha we learn about two seemingly unrelated ideas. One idea is that of the Sota, the adulteress woman who is warned by her husband not to have any contact with another man. The woman is subject to a humiliating process, where, if convicted, her stomach swells and her thigh falls, and she dies because of her deviancy., If she is found innocent, however she merits much blessing. The Torah also discusses at length the sacrifices that were offered by the Nesiim, the leaders of each tribe, upon the dedication of the Mishkan. One must wonder why the Torah elaborates on the offerings of the Nesiim. It is said (Shemos 35:27) vihanisiim heiviu eis avnei hashoham vieis Avnei hamiluim laeifod vilachoshen, the leaders brought the shoham stones and the stones for the settings for the Ephod and the Breastplate. Rashi cites the Medrash (Bamidbar Rabbah 12:16) that states that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan, whereas for the donations towards the construction of the Mishkan, the Nesiim brought their donations after everyone else. Their rationale was that the people should bring all the donations and whatever would be lacking, they, the Nesiim, would make up for. Once the Nesiim, saw, however, that the people had donated everything, they were left to bring the Shoham stones, and it was for this reason that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan. This act of laziness caused that the letter yud was left out of their name, and it is written in the Torah vihanisiim without a letter yud. This Medrash implies that the Nesiim were being chastised for their laziness. Why, then, does the Torah here elaborate on the offerings of the Nesiim, reporting the exact same details of each of the twelve Nesiiim’s offerings?
There is always hope
It would seem that the message that is gleaned from the discussion of the Sota applies equally to the episode regarding the Nesiim. While the Nesiim were reprimanded for their laziness with regard to their bringing donations for the construction of the Mishkan, they remained true to their title of Nasi, which means to elevate. The Nesiim elevated themselves by not despairing because of their previous delinquency. Rather, they hastened to be the first to offer sacrifices for the Mishkan dedication, and in fact, the Nesiim were ultimately the only ones who offered sacrifices in this regard. In a similar vein, the Sota is suspected of being unfaithful to her husband. She undergoes a debasing experience, but there is the possibility that she will be vindicated. The Gemara (Sota 26a) states that if she is vindicated then she will be rewarded. If until now she had given birth in pain, she will now give birth with ease. If until now she had given birth to girls, she will now give birth to boys. Furthermore, she will give birth to taller and whiter skinned children. Thus, we see that even a woman who is accused of infidelity has hope that her honor will be restored. This is the lesson of this week‘s parasha. One who has sinned and has despaired of ever repenting and being accepted by HaShem should study the portion regarding the Sota and the portion regarding the Nesiim, and he will realize that there is hope for everyone.
The Shabbos connection
This idea certainly reflects our weekly struggles, as every week we face challenges of earning a livelihood and succumbing to the forces that wish to distance us, Heaven forbid, from HaShem and His Torah. We must realize that despite our struggles during the week, Shabbos is a time of repentance and an opportunity where we can serve HaShem with true joy. It is said (Yeshaya 55:12) ki visimcha seitzeiu, for in gladness shall you go out. The Gerrer Rebbes write that this verse can be interpreted to mean that with joy, one can exit any situation. Hashem should allow us to serve Him with joy and to observe His Shabbos properly.
Shabbos Stories
Keeping what is yours
Rabbi Shlomo Katz writes: The Chofetz Chaim (died 1933) once visited the town of Slonim, and a certain wealthy resident, R' Yosef, asked the sage to review his (R' Yosef's) will. R’ Yosef want the Chofetz Chaim's opinion of whether he had divided his assets properly. The Chofetz Chaim looked at the will and saw that R' Yosef had divided his money into four equal shares - 10,000 rubles for each of his three sons and 10,000 rubles for his wife. In addition, R’ Yosef had willed all of his Sefarim to various yeshivos. The Chofetz Chaim returned the will to R’ Yosef and said, “You find the errors.”
R' Yosef reviewed his will and replied, “I do not see any errors. It looks to me like it is all in order.”
“No!” said the Chofetz Chaim. “Firstly, I am amazed that you left all your money to your family and your Sefarim to yeshivos. Your children, too, will need Sefarim, while yeshivos lack money for food more than they lack Sefarim.
“Secondly, you have transgressed the verse (Yeshaya 58:7), ‘From your own flesh do not turn away.’ True, ‘your flesh’ refers to your relatives, but you are your own closest relative, and you have made no provision for yourself. You worked hard for this money, and you should give yourself an equal share. Create another share of your assets,” the Chofetz Chaim said, “and then divide it again - one-half for Torah scholars and one-half to chesed organizations, for example, for bikkur cholim, for poor people, and so on. The portion that is for Torah scholars also will help feed and clothe poor people such that you will have a share not only in their Torah study but in their very livelihoods.”
R’ Yosef agreed and promised that he would change his will forthwith.
“Wait,” said the Chofetz Chaim. “My advice to you is that you take your 8,000 ruble share and distribute it to appropriate institutions in your lifetime. You know how it is; when children see that their father has left a large portion of his estate to charity, they hire a lawyer to prove that their father was insane. Imagine the reaction in the Heavenly Court if you come there and they hear that, not only were your pledges to charity not fulfilled, but you were insane to boot!
“This,” concluded the Chofetz Chaim, “is the lesson of the verse in Parashas Naso (5:10), ‘A man’s holies shall be his.’ Only what a person sets aside for holy uses will ultimately remain his.”
(Quoted in Otzrosaihem Shel Tzaddikim)
Observing Shabbos even in hard times
A Jewish peasant once came to ask for a blessing from Rabbi Chaim of Chernowitz. The rabbi was about to give his blessing, but paused and asked the man, "Tell me, do you keep Shabbos?"
The farmer averted his eyes and did not reply, but the rabbi continued speaking. “Perhaps you don’t understand the true sanctity of Shabbos. Let me explain: All week you toil with farm animals and till the earth. You work until you’re so exhausted that you fall into your bed. What connection do you have with the spiritual? On the Shabbos, every Jew receives an additional soul, one which is completely pure and refined. He rests his weary body, forgets his struggle of the preceding week and devotes his thoughts to G-d. A person who lives without the Shabbos has a life of work which never ends.”
The peasant listened to the rabbi’s words and they struck a deep chord within his heart. He burst into tears at the thought of all he was missing in life. “Rabbi, I see now how right you are. But perhaps I haven't explained the whole reason why I don't observe Shabbos completely as I should. You see, I rent my farm from a poritz (landlord) who requires me to produce enough food for his family as well as my own. Now that you have explained the importance of Shabbos, I will try my best to keep it completely. Just during the harvest I won't be able to.”
Rabbi Chaim gently asked the farmer why he was so certain that he would not be able to keep Shabbos during the harvest.
“Rabbi, during the harvest I don't have even one minute to spare, and I can't take such a long break.”
Rabbi Chaim smiled and said, “Let me tell you a story: A long time ago, a local landowner invited his friends to a celebration. When they were all seated around the table, and had all drunk much too much, they began to brag about their Jewish employees. ‘My Jewish tenant is unique. He’s as loyal as a good hunting dog,’ said one. Another countered, ‘He can’t be as loyal as my Jewish tenant. He's absolutely the best!’
“Then the host spoke up. ‘You may all have very remarkable tenants, but my Jew is unquestionably the most loyal. Why, he would do anything I asked without hesitation. You know, if I asked him to just convert to our religion, he would do it in a minute.’
“The others began to speak at once. ‘That would never happen. A Jew, no matter how loyal, would never convert because he was asked to do so by his employer!’ they all contended.
“'I see you don’t believe me. I will prove it to you! Send for Moshke!’ the poritz barked to his servant.
“The Jewish tenant was soon standing in front of his landlord and all the drunken guests. ‘Moshke,’ began the poritz, ‘would you do anything I requested of you?’
“The frightened Jew didn’t know what was about to happen. He just hoped to avoid trouble, and so he nodded his head and replied, ‘Yes, sir, I certainly would obey you.’
“'Moshke, I want you to become a Christian right now!’
"The Jew was shocked at the request, but he was too frightened to refuse. He needed a livelihood and his family needed a roof over their heads. As soon as he nodded his head a servant was dispatched to bring the priest. Before he could think about what he was doing, the Jew was baptized.
“When the poritz came out of his drunken haze, he remembered what he had done to his Jewish tenant and he regretted it very much. He apologized, ‘Moshke, I was drunk and I didn’t mean to offend you. Of course, you may become a Jew once again!’
“The poritz was shocked at Moshke’s reaction to his words. He didn’t express his relief or gratitude. In fact, he was none too anxious to resume his former religion.”
‘Thank you for your offer, but soon the Jewish holiday of Passover will be celebrated. It is a very costly holiday. So, I was wondering, would you mind if I put off changing back until after the holiday?’ “
Rabbi Chaim looked penetratingly at the farmer and asked, “Do you know that the Torah states, ‘Six days shall you work and on the seventh you shall rest. At the time of plowing and harvesting you shall rest.’ Doesn’t it seem strange that the Torah adds the words ‘at plowing and harvesting’ when it says that Shabbos must be observed on a weekly basis? Why is it necessary to mention plowing and harvesting in particular?
“The reason is to teach us that even at the most demanding times of the year, when it seems impossible to keep Shabbos, even then, we are commanded to observe the holy Shabbos.”
Rabbi Chaim continued. “Our Sages explain that the laws of Shabbos were taught when the Jews camped near the waters of Mara. Mara means bitter. From this we learn that even when life appears to be especially hard-bitter - and keeping Shabbos seems to be impossible, a Jew must have faith and must keep it despite the hardship. When he expends all the energy he needs to observe Shabbos, G-d will come to his aid, and he will surely succeed.”
Shabbos: Ta’am HaChaim
Parashas Naso 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
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Shabbos: Ta’am HaChaim Parashas Tazria-Metzora 5769

שבת טעם החיים פרשת תזריע-מצורע תשס"ט
Shabbos: Ta’am HaChaim Parashas Tazria-Metzora 5769
Counting our way out of impurity towards purity and holiness
Introduction
We have just completed the celebration of the Pesach festival, and we are now in the midst of counting the Omer. In this week’s parshiyos we also encounter other forms of counting. One counting is when a woman after childbirth counts the days of her impurity. A second counting is when a metzora, one who contracts the spiritual disease of tzaraas, counts seven days from when he is cleansed before he is permitted to enter into the Israelite Camp. A third counting is when a woman has a flow and she then counts seven days and she is then purified. The Zohar states that the forty-nine days that we count from the bringing of the Omer are akin to a woman counting her days of impurity. The counting from the Omer then culminates in the festival of Shavuos.
Understanding the counting of the Omer and the mourning period for the students of Rabbi Akiva
One must wonder why it is so important to count the days of the Omer. When one wishes to know when an upcoming festival will occur, he merely has to look at the calendar and determine the correct date of the festival. We do not count the days until Rosh Hashanah and other festival that we celebrate throughout the year. Why, then, must we count from Pesach until Shavuos? Another perplexing idea that requires explanation is why immediately after the joy of the Pesach festival we enter into a mourning period over the twenty-four thousand students of Rabbi Akiva who passed away between Pesach and Shavuos. How are we to comprehend the juxtaposition of this period of joy with this period of mourning?
One must search out the impurities within himself
In order to glean a better understanding of the purpose in our counting, it is worth mentioning a fascinating idea presented by the Gerrer Rebbe, the Lev Simcha. It is said (Mishlei 2:3-4) im tivaksehna chakasef vichamatmonim tachpisena az tavin yiras HaShem vidaas Elokim timtza, if you seek it as [it were] sliver, if you search for it as [if it were] hidden treasures – then you will understand the fear of HaShem, and discover the knowledge of G-d. The Lev Simcha (Emor) writes that these verses can be interpreted to be alluding to the festivals of the year. Seeking like silver alludes to Pesach, as the word kesef, silver, also connotes desire, and Pesach is a time when HaShem showed His love for the Jewish People. Hidden treasures allude to the days of counting from the Omer, as the word vichamatmonim, can be read mem tes monim, counting forty-nine. The word tachpisena, if you search for it, alludes to Shavuos, as the days of counting the Omer are a preparation for Shavuos. The Lev Simcha goes on to find allusions to Rosh Hashanah, Yom Kippur and Sukkos. It is fascinating that the word vichamatmonim alludes to the forty-nine days of counting from the Omer. The first letters of the word are mem and tes, which also form most of the word tamei, translated as impure. Perhaps the lesson contained in this hint is that one should always view himself as being in a state of impurity and that he must strive for purity and holiness. Hashem, in His infinite compassion, redeemed us from the impurities of Egypt, but we still have a long way to go until we are worthy of receiving the Torah. How, then, do we remove these impurities from our midst?
We are required to remove tainted character traits
The Gemara (Yevamos 62b) states that the students of Rabbi Akiva died because they did not treat each other with respect. It would seem from this Gemara that if the students of the great Rabbi Akiva were lacking in this area, then certainly we could use improvement on how we act towards each other. A person who does not respect his fellow man demonstrates an impurity of the soul. Shavuos is reflective of our gathering at Sinai kiish echod bileiv echod, as one man with one heart. It is not enough to merely study Torah. One must internalize the lessons in Torah, and Rabbi Akiva was the one who said viahavta lireiacha kamocha zeh klal gadol baTorah, you shall love your fellow as yourself, this is a great rule in Torah. The word gadol is associated with the tribute of chesed, kindness. It is no wonder that the first attribute that we refer to when counting from the Omer is chesed, and the last attribute is malchus, kingship. The Gemara (Gittin 62a) states that the true kings are the Torah scholars. For one to achieve a level of kingship he must be exemplary in the attribute of chesed. Thus, one must “search” himself during these days to filter out all the impurities within him.
Sefiras HaOmer is when we count towards Shavuos and when we count away from our impurities
We can now understand why we count the days from the Omer, and why we count specifically during the mourning period over the passing of Rabbi Akiva’s students. We are counting towards Shavuos, but even more significantly, we are counting the days until we can finally rid ourselves of the impurities that exist within our character. Thus, we can interpret the word matmonim to mean counting away from the mem and the tes, which spell out the two essential letters of the word tamei , impurity.
The Shabbos connection
Every week we have the ability to count the days of the week until we arrive at Shabbos. The weekday certainly has its share of impurities, both from the outside world and within us. Nonetheless, by preparing properly for the Holy Shabbos, we can always anticipate that we will arrive at Shabbos in a state of purity, when all harsh judgments depart and we can bask in the Kingship of HaShem. Hashem should allow us to count these days and they should culminate in joy, brotherhood, and a true purification of our hearts.
Shabbos Stories
The Shpoler Zeide (Rebbe Aryeh Leib, the Grandfather of Shpola) had a servant named Chelovno who told this story:
He once saw a man with a terrible skin disease that covered him from head to foot enter the Rebbe’s room with a petition-note. This man stayed with the Rebbe for a while and when he left, Chelovno said he saw that he was normal, without a trace of the skin disease!
After this, Chelovno brought a cup of coffee in for the Rebbe and was astonished to see that the Rebbe’s whole body was covered with the skin disease! “What happened here?’ yelled Chelovno. “Why did the Rebbe do this?”
The Rebbe, however, did not respond.
Later, Chelovno went in again and saw that the disease had completely disappeared from the Rebbe’s body, and asked the Rebbe to tell him what this was all about.
The Rebbe said, “When that man first came to me, I didn’t have any way to cure him. So I had to take the disease on myself; and he was healed. Afterward, I pleaded before God, blessed be He, ‘What have I done that I should be afflicted with this skin disease?’ Then, they healed me too!” (MiBeer Hatzaddikim, vol. 2, p. 45)
Rabbi Mordechai Kaamenetzky writes: Rabbi Paysach Krohn loves to tell the beautifully haunting story of the woman who left Rusk Institute with her child who was in a wheelchair. It was a wintry day and the chill that pervaded the young boy’s fragile bones declared its chilling presence with the icy frosting it left on the exposed metal of his wheelchair.
Waiting at the bus stop on the corner of 34th and 2nd Avenue, three large city busses whizzed by, unable to accommodate the mother and the child and his special chair. It was only after a half-hour wait that the mother flagged down a bus and insisted to the driver that he allow them to board.
As the poor woman struggled to lift the wheelchair into the narrowly impatient doors that waited to slam like the jaws of a tiger, the driver shouted at her, “Lady you'll have to wait for a bus with a lift! I gotta go!”
Immediately a few passengers jumped to her defense! “It’s freezing out there. We will wait!”
Embarrassed into submission, the driver acquiesced. As the mother and child settled in their place on the bus, one said to her, “Your child is not handicapped. It only seems that way. In truth it is the driver that has a handicapped mind!” [Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Tazria-Metzora 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos and a Good Chodesh
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
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Shabbos: Ta’am HaChaim Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769

Shabbos: Ta’am HaChaim

Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769

Shabbos in the Parashah

This week we complete the reading of the Torah and celebrate Simchas Torah. We finish the Torah with the reading of Parashas Vizos Habrachah and we commence the new Torah cycle reading with the reading of Parashas Bereishis. The commentators go to great lengths to explain the connection between the last verse in the Torah and the first verse in the Torah. The last verses in the Torah state (Devarim 34:10-12) velo kam navi od biYisroel kiMoshe asher yidao HaShem panim el panim lechol haosos vihamofsim asher shilacho HaShem lassos bieretz Mitzrayim liPharaoh ulechol avadav ulechol artzo ulechol hayad hachazakah ulechol hamora hagadol asher asah Moshe lieieni kol Yisroel, never again has there arisen in Israel a prophet like Moshe, whom HaShem had known face to face, as evidenced by all the signs and wonders that HaShem sent him to perform in the land of Egypt, against Pharaoh and all his courtiers and all his land, and by all the strong hand and awesome power that Moshe performed before the eyes of all Israel. Rashi explains that these verses refer to Moshe accepting the Luchos from HaShem and subsequently breaking them upon witnessing the Golden Calf that the Jewish People had created. One must wonder why the Torah lauds Moshe for breaking the Luchos. Moshe was justified in breaking the Luchos, as he expounded a kal vachomer as follows: if the Torah states that one who is an idolater cannot participate in the Korban Pesach, then certainly where the Jewish People worshipped an idol, they cannot accept the entire Torah (Rashi Shemos 32:19). Nonetheless, why is this act deemed to be so praiseworthy? Prior to answering this question, let us examine the first verse in the Torah and Rashi’s comments there. It is said (Bereishis 1:1) Bereishis bara Elokim es hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi poses a famous question. Why did the Torah commence with the story of creation and not with the first mitzvah that the Jewish people received, which was the commandment to sanctify the New Moon? Rashi answers that HaShem wished to demonstrate His power to the nations of the world. Were the nations to claim that the Jewish People stole the Land of Israel, we would be able to respond that HaShem created the world and He gave the Land to those that He felt deserving. The Pinei Menachem, the Gerrer Rebbe, wonders about Rashi’s question. How could Rashi state that the Torah should have commenced with the mitzvah of sanctifying the New Moon, if there were other mitzvos that preceded this mitzvah, such as the mitzvah of procreation, circumcision and Gid Hanasheh. Furthermore, it was necessary to first write about creation so that we could have a basis for matters of faith such as the mitzvah of Shabbos. The Pinei Menachem answers that the world was created according to the plan contained within the Torah. HaShem gave the Jewish people the power to manipulate nature and to demonstrate how HaShem is contained within nature. The essence of the mitzvah of sanctifying the New Moon is that the Jew can take something mundane and declare it holy. Similarly, although Shabbos is a fixed time every week, the Jewish People were given the opportunity to add on to Shabbos with what is known as Tosefes Shabbos, adding on to the Shabbos. In summary, the mitzvah of sanctifying the New Moon reflects the idea that the Jewish People have the power to direct nature and to transform mundane masters into holiness. It was for this reason that Rashi suggested that the Torah should have commenced with this mitzvah. Based on this premise we can better understand why the Torah praises the fact that Moshe broke the Luchos. One explanation of Moshe’s act was that bitulah zehu kiyumah, annulling the Torah, so to speak, is in essence the Torah’s survival. There is, however, a deeper dimension to the act that Moshe performed. Moshe broke the Luchos to demonstrate to future generations that although the Torah is the blueprint of the world, without the Jewish People the Torah does not have a means with which to be sustained. It is for this reason that the last words of the Torah state lieieni kol Yisroel, before the eyes of all Israel. Moshe specifically broke the Luchos before the eyes of the people so that they should know that the Torah was given specifically to the Jewish People, and without the Jewish People observing the Torah, the Torah cannot survive. The power of Torah is so great, and in a sense, the power of the Jewish People is greater. As we begin once again to commence the cycle of the Torah reading, let us bear in mind the great power that HaShem has vested in us. We have the ability to observe the Torah and we are given the opportunity every week to sanctify the Shabbos. We can sanctify the Shabbos on Shabbos, and we also have the ability to add to the Shabbos by sanctifying it during the week. The role of a Jew is to elevate the mundane to become holy. HaShem should allow us to observe His Torah faithfully, and in the merit of observing the Torah and the great mitzvah of Shabbos, we should merit the Ultimate Redemption, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Bichamra go chasa umaadanei asa liarus vaarusa lihitakafa chalashin, with a wine-filled cup and branches of myrtle as for groom and bride, to strengthen those weak in faith. How do wine and myrtle branches strength those who are weak in faith? Perhaps the idea is that the Gemara (Sanhedrin 70a) states that wine was only created to punish the wicked and comfort the mourners. Thus, when one drinks wine his faith is strengthened when he sees that HaShem allowed wine to bring comfort to one in distress and to punish the wicked. Reward and punishment is one of the fundamentals of the Jewish faith. The Gemara (Megillah 13a) states that the righteous are compared to myrtle branches. The Minchas Yaakov writes that by taking myrtle branches, the strength of the Evil Inclination is weakened.

Shabbos in Tefillah

Viyom hashevii mishabeiach viomer Mizmor shir liyom haShabbos tov lehodos laHaShem, and the Seventh Day gives praise saying: A psalm, a song for the Shabbos Day. It is good to thank HaShem… We find that the root amar also means praise (See Rashi Devarim 26:17). The word viomer, saying, can also be interpreted as an expression of praise. The word shevah, translated as seven, can also be read as shevach, praise (the letters ayin and ches are interchangeable). Thus, the essence of Shabbos is a day of praise to HaShem, and even our mere utterances on Shabbos constitute praise to HaShem.

Shabbos Story

Reb Yaakov Yosef Katz zt”l (late 1800s; known as the “Toldos”), one of the leading disciples of the Baal Shem Tov, was visiting a certain town when he was approached by an inhabitant of a neighboring village and asked to attend the circumcision of the man’s son on that day. “I will even honor you to be the sandak (godfather),” the villager said. The Toldos agreed, but only on the condition that he could sit in another room and study Torah until all of the preparations had been completed and he would not have to wait idly for the ceremony to begin. The villager agreed. When everything had been prepared and the baby had arrived, the villager went to call Reb Yaakov Yosef. However, when they returned to the place where the bris milah was to be held, the villager was chagrined to discover that one guest had left and there was no longer a minyan. He quickly ran outside and pleaded with the first Jew he saw: “Please come to my son’s bris milah.” The man responded, “Zohl zein azoi,” so be it! “Can I offer you an honor?” the villager inquired. “So be it!” the tenth man responded. To every question he was asked, he answered: “so be it!” After the circumcision, the Toldos asked that this man be brought to him, but the man had vanished. So the Toldos asked in heaven who the man was, and he was told that it was Eliyahu HaNavi, who had been sent to teach the assembled the importance of accepting G-d’s judgment in all circumstances. “So be it!” should be a Jew’s response to everything that he experiences in life. As the Toldos was preparing to leave town, a stranger approached him and asked if he could share the sage’s carriage. “Who are you?” the Toldos asked. “So be it!” the stranger responded (apparently rebuking the sage for not agreeing immediately to share his ride). When the tzaddik Reb Yitzchak Matisyahu Luria zt”l heard this story, he commented: “On each day of Creation, the Torah says, ‘And it was so!’ But why does the Torah say, ‘And it was so!’ at the very end of creation when nothing new had been created?” “That,” answered Rav Luria, was Adam’s statement, accepting that G-d in His Wisdom had created the world exactly as He saw fit. “So be it!” (Quoted in Otzros Tzaddikei Ugeonei Hadoros) [Reprinted with permission from Torah.org]

Rabbi Mordechai Kamenetzky writes: Rabbi Sholom Schwadron had noticed that one of the students at the yeshiva was missing on Sunday and Monday. Tuesday morning he approached him, inquiring to the reason he missed those two days. “I know you for two years. You never missed a day of yeshiva. I am sure that something important is happening. Please tell me what is going on.” The boy did not want to say, but after prodding, the boy finally blurted out. “I would tell, but, Rebbe, you just would not understand.” “Try me,” begged Reb Sholom, “I promise I will try my hardest to appreciate what you tell me.” “Here goes,” responded the student, conceding to himself that whatever explanation he would give would surely be incomprehensible to the Rabbi, who had probably had never seen a soccer ball in his life. “I missed yeshiva because I was at the Maccabi Tel Aviv football (soccer) finals. In fact,” the boy added in embarrassment, “I probably won’t be in yeshiva tomorrow as well. It’s the final day of the championship.” Rabbi Schwadron was not at all condescending. Instead, he furred his brow in interest. “I am sure that this game of football must be quite exciting. Tell me,” he asked, “How do you play this game of football? What is the object? How do you win?” “Well,” began the student filled with enthusiasm, “there are eleven players, and the object is to kick a ball into the large goal. No one but the goalkeeper can move the ball with his hands or arms!” Rabbi Schwadron’s face brightened! He knew this young boy was a good student and wanted to accommodate him. “Oh! Is that all? So just go there, kick the ball in the goal, and come back to yeshiva!” The boy laughed. “Rebbe, you don’t understand! The opposing team also has eleven men and a goalkeeper, and their job is to stop our team from getting the ball into their goal!” “Tell me,” Rabbi Schwadron whispered. “These other men on the other team. Are they there all day and night?” “Of course not!” laughed the student. “They go home at night!” What was the Rabbi driving at? He wondered. Rabbi Schwadron huddled close and in all earnest continued with his brilliant plan. “Why don’t you sneak into the stadium in the evening and kick the ball into the goal when they are not looking? Then you can win and return to yeshiva!” The boy threw his hands up in frustration. “Oy! Rebbe! You don’t understand. You don’t score if the other team is not trying to stop you! It is no kuntz to kick a ball into an empty net if there is no one trying to stop you!” “Ah!” cried Reb Sholom in absolute victory. Now think a moment! Listen to what you just said! It is no kuntz to come to the yeshiva when nothing is trying to hold you back! It is when the urge to skip class is there, when the Yetzer Hara is crouching in the goal, that it is most difficult to score. That is when you really score points. Come tomorrow, and you can’t imagine how much that is worth in Hashem’s scorecard!” Needless to say, the boy understood the message and was there the next day the first in class!

Shabbos in Navi

Shmuel I Chapter 13

In this chapter we learn how Shmuel had instructed Shaul to wait for him for seven days (10:8) and Shaul felt pressured from the nation so he offered sacrifices. Shmuel arrived and chastised Shaul for having transgressed HaShem’s command, and Shmuel informed Shaul that now his kingdom would not endure. the Arizal writes that had Adam waited for Shabbos, he could have eaten from the Tree of Knowledge of Good and Bad and then the world would have been rectified. It is unfortunate that many major sins throughout our history, such as Adam’s sins and the sin of the Golden Calf came about because of acts of impulsivity. We should act cautiously before we perform any action, and we should rush to perform HaShem’s commandments.

Shabbos in Agadah

The Medrash states that Adam mete Kayin and inquired as to what the result was of his judgment for killing his brother Hevel. Kayin responded that he had repented and received a compromised judgment. The Pinei Menachem cites the Imrei Emes who explained that after HaShem forgave Kayin for the will and thoughts of committing the sin, all that was left was the act without the will, and the act was thus deemed to be unintentional. The Medrash states further that repentance causes the decree to be cut in half, as initially HaShem told Kayin (Bereishis 4:12) na vanad tihyeh baaretz, you shall become a vagrant and a wanderer on earth, but later it is said (verse 16) Vayeishev bieretz nod kidmas Eden, and he settled in the land of Nod, east of Eden. Reb Bunim from Parshischa said that the reason for the mitigation of Kayin’s judgment was because Shabbos had arrived, and on Shabbos every Jew acquires residence in his area of four amos. (Thus, Kayin was only punished with nod and not with na.)

Shabbos in Halacha

If one removed from the blech a pot of warm, completely cooked food prior to Shabbos with the intent of returning it, and then he set it down and forgot to return it prior to Shabbos, he would be allowed in a case of necessity to return it to the blech on Shabbos (provided it is still warm). An example of this rule is when arranging the blech prior to Shabbos one removed a pot from the blech and forgot to return it. One can return the pot to the blech on Shabbos as long as it is completely cooked, still warm and his original intention was to return it. If one’s original intention was not to replace the pot on the blech, he would be forbidden to return it on Shabbos.

Shabbos Challenge Question

Last week we posed the question: on Shabbos we wish each other Good Shabbos or Shabbat Shalom. What is the significance of declaring that Shabbos is good or that Shabbos is peaceful? Perhaps the idea of wishing each other Good Shabbos or Shabbat Shalom is that it is said (Bereishis 21:31) vayar Elokim es kol asher asah vihinei tov meod vayehi erev vayehi voker yom hashishi, and G-d saw all that He had made, and behold it was very good. And there was evening and there was morning, the sixth day. The Medrash (Bereishis Rabbah 9:10) states that the words vihinei tov meod allude to death. For this reason we wish each other a good and peaceful Shabbos, to demonstrate that death only has dominion during the week and not on Shabbos.

This week’s question is, what is the significance of Shabbos Chol HaMoed? 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

Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769

is sponsored in honor of the Bar Mitzvah of Yosef Adler of Cleveland, Ohio

Mazel Tov to Yosef and his parents, Reb Avrohom and Mrs. Tzippy Adler, and to the grandparents, Rabbi and Mrs. Shmuel Adler of Chicago and to Mr. and Mrs. Simcha Schuck of Monsey. May they all share much nachas from Yosef and from all their children and grandchildren.

I will be giving a class in Navi on Shemini Atzeres afternoon

at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.

I will not be giving a class on Shabbos Bereishis.

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Have a wonderful and delightful Shabbos and a Good Yom Tov

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Moshiach Tzidkienu bimheira viyameinu amen.

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