שבת טעם החיים ראה תש"ע
Shabbos: Ta’am HaChaim Re’eh 5770
Charity for all the right reasons
Introduction
עשר תעשר את כל תבואת זרעך היוצא השדה שנה שנה, you shall tithe the entire crop of your planting, the produce of your field, year by year. (Devarim 14:22)
In this week’s parasha it is said (Devarim 14:22) aseir tiaseir eis kol tivuas zarecha hayotzei hasadeh shanah shanah, you shall tithe the entire crop of your planting, the produce of your field, year by year. The Gemara (Taanis 9a) interprets the repetition of the words aseir tiaseir, you shall tithe, to mean that if one gives tithes, he will become an ashir, a wealthy man. While the Gemara often expounds on repeated words in the Torah, here it appears that there is an inherent message in giving tithes that necessitated the teaching that giving tithes will cause one to be wealthy. What is the connection between giving tithes and becoming wealthy?
Give tithes or you are like Esav!
The Imrei Emes cites a Medrash that offers an alternative explanation of this verse. The Medrash states that one is required to give tithes, and if one does not give tithes, then his wealth will go to Esav, who is depicted as “the one who goes out to the fields.” What is the connection between one who does not give tithes and Esav?
It is noble for a Jew to give charity even with ulterior motives
In order to understand the insights of the Gemara and Medrash, it is worthwhile to reflect on the concept of giving tithes, which is essentially a form of charity. There is much confusion regarding charity, as it does not appear to be a particularly Jewish concept. Many non Jews give charity and there are even gentiles who have found that by tithing they have merited riches. What is unique about the mitzvah of Tzedakah that the Torah requires us to tithe? Regarding most mitzvos we are required to perform the mitzvah regardless of any fringe benefits involved. Concerning Tzedakah, however, the Gemara (Bava Basra 10b) states that one is permitted to test Hashem. This permit to test HaShem is extended to the point that one who declares that he will give this coin to charity in ruder that his son should live is considered to have given Tzedakah altruistically. According to one version of the Gemara, such a person is deemed to be completely righteous. One must wonder what is so noble about giving charity with ulterior motives. The answer to this question is that by contrast, we find that the Gemara (Ibid) states that the charity of the gentiles is always deemed to be flawed, as even their noble intentions are tainted with some ulterior motive. Thus, it follows that the converse is true. When a Jew gives charity, even if he does not have pure motives, it is considered as if his motives are completely untainted.
A Jew is considered to always give charity without ulterior motives
We can now understand why the Torah exhorts us to tithe so that we will become rich, and if we do not tithe, according to the Medrash, the tithes will go to Esav. When a Jew tithes, even with ulterior motives, he is testing HaShem in a permitted manner, and this will bring him blessing. However, if a Jew refuses to give charity, then he is akin to Esav, as a gentile, even if he gives charity without ulterior motives, is still deemed to have given charity for personal gain.
The Shabbos connection
Throughout the week we are influenced by the gentile world that makes it difficult to serve HaShem altruistically. Regarding Shabbos the Gemara (Shabbos 118a) states that one who delights in the Shabbos will receive a boundless heritage, which is referred to as nachalas Yaakov, the heritage of Yaakov. This indicates that on Shabbos we are protected from the outside world that is reflected in the tainted deeds of Esav, and we merit the purity of Yaakov, when we can serve Hashem altruistically and with a pure heart.
Shabbos Stories
The Donut Man
To witness it was so sad. Every day the elderly blind man would sit at the corner with pastries in his cart. As he waited there shivering, some cruel passerby would secretly sneak up to the tray, grab a donut and run away. A few moments later, another would do the same, and before long the blind beggar's tray would be empty.
The wagon drivers on their route would stop to purchase a bit of food, and the beggar would gladly attempt to hand them a pastry, happy to be finally earning some money. But alas the drivers would look at the tray and tell the old man that there was nothing left. The dispirited old man would shuffle back home, cold, broken and penniless.
This sad routine repeated itself over and over; several kind people offered to give the blind man some money to get by, but he was too proud and refused their handouts.
One day, all that changed.
The rabbi in Prague, Rabbi Yeshaya Muskat, was known for his warmth and concern. Passing by the pastry cart one day, he witnessed the thievery. He looked around and realized that while others were standing nearby and had likewise seen the wrongdoing, no one reacted. He succeeded in chasing one thief away, but Rabbi Yeshaya could not understand why no one had done anything to help the victim of the crime. He approached the blind old man and after some casual conversation paid him for a slice of cake and walked home.
The next morning Rabbi Yeshaya was at the street corner, bright and early, well before any of the sneaky thieves had a chance to pounce on their innocent prey. Rabbi Yeshaya informed his new friend that he had so enjoyed the cake that he wanted to purchase the entire tray. The surprised old man was thrilled to have succeeded in selling the whole tray of goodies before he even had a chance to become chilled. This routine repeated itself day after day, week after week. As for Rabbi Yeshaya, he would distribute the pastries to needy poor people throughout the city.
One of the people who noticed the charade approached Rabbi Yeshaya and asked him why he went through the trouble of walking through the cold, coming to the market every day early in the morning, and making the blind old man bring out his cart ― when it would have been much easier if he would just tell the man not to bother coming out, and send him the money every week.
Rabbi Yeshaya responded in a most sensitive manner... "It is bad enough that the man cannot see, but do I have to take away his remaining joy in living?"
Rabbi Yeshaya realized that when one does a kindness for another, it must be done with sensitivity, compassion and understanding. He knew that maintaining a person's dignity takes priority over other forms of kindness.
Rabbi Yeshaya continued this charade until the day came when the old man was no longer there. He had passed away the night before, certain that he was indeed a successful businessman, not just another beggar.
Eternal Lights
J.J. Gross works as an advertising executive at one of the top marketing agencies in the New York area. Among his many clients are some members of the Lubavitch community. One day an inspirational thought crossed J.J.'s mind. What if the most prestigious paper in the world, The New York Times, ran a ticker across the bottom of the front page every Friday ― listing candle lighting time? Who knows whom this tidbit of information might reach? Just imagine the possible effects!
The suggestion was proposed by J.J. to some of the more influential members within the Lubavitch organization, and before long a generous donation of $1,800 per week was proffered to sponsor the ticker.
There were times when the production manager of The Times would contact Mr. Gross at the eleventh hour, desperately trying to find out what time candle lighting was on that particular Friday evening. The man was of Irish Catholic descent and he was concerned that the paper would go to print before the time for candle lighting was listed!
From the mid-1990s until June 1999 the ticker ran each and every week across the bottom of the front page. But then the philanthropist who had been sponsoring the ad cut back on his pledges, the candle lighting ad among them... And that was the last time it appeared. Or so he thought.
For a special Millennium issue, The New York Times ran three different front pages. One was from January 1, 1900. The second was from January 1, 2000, and a third projected future events for the beginning of the 22nd century ― January 1, 2100. Among the news stories in this fictional issue was the establishment of the fifty-first state of the USA: Cuba. Another article covered the question of whether robots should be allowed to vote, and so on.
Although the candle lighting ticker did not appear in the other two front pages, surprisingly it did turn up on the front page of the January 1, 2100 Friday newspaper.
This odd inclusion piqued the curiosity of many individuals. When the production manager of The Times was questioned about the inclusion, his response was astounding. "We don't know what will happen in the year 2100. It is impossible to predict the future. But of one thing you can be certain ― that in the year 2100, Jewish women will be lighting Shabbos candles!"
The Baker’s Patience
In this time of turmoil in the Middle East, we can sometimes lose sight of the deep beauty that pervades the Jewish community in Israel. The following true story helps restore our perspective and illuminates the hope for a peaceful future.
My friend Yehudit P. was telling me about her pre-6:00 A.M. walks early Friday mornings. The quiet is thunderous, the whole atmosphere ethereal. And then, just as the owner is opening up his hole-in-the-wall pita-bread bakery store in the Bukharan market of Jerusalem, Yehudit arrives to buy freshly baked Syrian-style pita (made by throwing the dough against the inside of his hole-in-the-wall oven).
Over the months, Yehudit has come to be impressed by this chubby, bald, Syrian Jew's kindness. Which makes what he said to Yehudit one morning so understandable...
Yehudit had arrived a little late, and so she took her place in line, behind another woman buying pita.
This woman was an old, Bukharan woman, bent with age, wearing a floral-patterned babushka. She seemed to be very dissatisfied with the pita-bread that the Syrian-Jew was offering her.
"No, this one is burnt," she said, handing it back to the baker. "It's not good. I want a different one."
So the man gave her a different one.
After carefully examining it, the woman returned this one, too, commenting, "This one doesn't look well-done enough. Give me another..."
As Yehudit stood in the growing line, awaiting her turn, she marveled at the patience of this simple baker. For it seemed that each time the man handed the old woman a perfectly good, fresh, warm pita-bread, the old woman would carefully examine it, and then hand it back, with some complaint.
As the old woman returned yet another pita to the baker, he finally said to her a bit firmly, "It's okay, ma'am. This one is good. It's a very good one. It's fine, they're all fine."
Convinced, and wrapping her six large pita-breads in a small blanket to keep them warm, the little old lady finally walked away.
Turning to Yehudit, the baker apologized for the delay, and explained, "I feel bad that I got agitated with her. You see, she doesn't pay." (www.innernet.org)
Shabbos: Ta’am HaChaim Re’eh 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or to subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Showing posts with label Medrash. Show all posts
Showing posts with label Medrash. Show all posts
Thursday, August 5, 2010
Thursday, July 29, 2010
Shabbos: Ta’am HaChaim Eikev 5770
שבת טעם החיים עקב תש"ע
Shabbos: Ta’am HaChaim Eikev 5770
Returning to Egypt can also be viewed as returning to a high level of spirituality
Introduction
ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן ויקבר שם ויכהן אלעזר בנו תחתיו, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. (Devarim 10:6)
In this week’s parasha it is said (Devarim 10:6) uvinei Yisroel nasu miBeiros binei yaakan Moserah sham meis Aharon vayikavier sham vayichahein Elazar bino tachtav, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. Rashi here is troubled by a number of issues. First, what is the connection of this verse to the preceding verses that discuss the giving of the second Luchos? Second, Rashi wonders, why the Torah here states that the Jewish People traveled from Binei Yaakan to Moserah when elsewhere (Bamidbar 33:31) the Torah states the opposite, that they traveled from Moseira to Binei Yaakan? Last, why does the Torah here state that Aharon died at Moserah, when elsewhere (Ibid verse 38) the Torah states that he died at Hor hahar? To answer these questions Rashi cites the Yerushalmi that states that subsequent to Aharon’s death, the clouds of Glory departed and the Jewish People became exposed to the gentiles. The king of Arad battled them and many Jews fled with the intention of returning to Egypt. The tribe of Levi chased after the other Jews a journey of eight camps until they arrived at Binei Yaakan and Moseira and there the Leviim killed some Jews and some Leviim also fell in battle. It was in Moseira that the Jewish people mourned Aharon’s death as it was his death that ultimately led to this massacre and it was as if he had died in Moseira. Moshe juxtaposed this incident to the incident of his breaking the Luchos to teach us that Hashem deems the death of the righteous to be akin to the breaking of the Luchos. The Furthermore, we learn from here that Moshe was as troubled by the Jewish People’s declaration to return to Egypt in the same vein as when they had worshipped the Golden Calf.
How could the tribe of Levi kill their own brethren?
One must wonder regarding the justification of the tribe of Levi to chase after the Jewish people and to cause death to other Jews and to their own tribes. After all, the Jews were scared after losing their protection, so they sought to return to Egypt. Why was this action considered so grievous as to warrant being massacred by their own brethren?
Understanding the sin of the Golden Calf
Rashi writes that Moshe was troubled by the Jews’ desire to return to Egypt in the same manner as when they had worshipped the Golden Calf. We cannot assume that the analogy to worshipping the Golden Calf is merely a cliché. Rather, we must understand what transpired when the Jewish People worshipped the Golden Calf and then we can gain a better insight as to why upon Aharon’s death they sought to return to Egypt.
The Jewish People worshipped the Golden Calf to demonstrate the power of repentance to future generations
The act of worshipping the Golden Calf appears to have been a spontaneous reaction from the Jewish People. Yet, the Gemara (Avodah Zara 4b) states that the Jewish People worshipped the Golden Calf to demonstrate to future generations the power of repentance. How are we to understand this enigmatic statement? Is it possible for an entire nation to sin so future generations can appreciate the power of repentance?
Initial enthusiasm sustains a person even in the down times
The Sfas Emes (Ki Sisa 5639) writes that the first Luchos were given with much fanfare, whereas regarding the second Luchos HaShem told Moshe that it is better to be discreet. The Sfas Emes writes that although the Jewish People were prepared to publicize HaShem’s existence throughout the world, the evil Amalek came and prevented the nations from receiving this benefit. This act of Amalek ultimately caused the Jewish People to fall from their lofty spiritual level and this was the catalyst for the worshipping of the Golden Calf. It was for this reason that HaShem determined that the second Luchos have to be given discreetly. Nonetheless, the initial publicity and enthusiasm that the Jewish People displayed was a necessary component for the second Luchos to be given discreetly. This, writes the Sfas Emes, is a lesson for future generations. One’s initial entry into spiritual matters must be with fiery enthusiasm, and even if one cannot sustain this enthusiasm, the initial enthusiasm will help in the time so concealment. Based on the words of the Sfas Emes, we can suggest that the Jewish People worshipped the Golden Calf so that future generations would understand that while one may fall from his previous spiritual level, there is always hope for return. This return is actually facilitated by one’s initial enthusiasm in his spiritual ascent.
All beginnings are a source of strength
With this premise in mind, we can better understand why the Jewish People panicked when Aharon died and the Clouds of Glory disappeared. The Jewish People were once gain exposed to the cunning and diabolical plans of Amalek. Indeed, the Medrash states that the Canaanites who attacked the Jewish People at this time were really Amalekites who disguised their speech and clothing to deceive the Jewish People. The Jewish People reacted by wishing to return to Egypt. In the simple sense this means that they wished to return to the comforts of living in Egypt. We can, however, interpret this statement allegorically to mean that they wished to return to the state of spiritual existence that they had experienced prior to fashioning the Golden Calf. While their rationale had merit, in the physical world they had to be punished just like when they worshipped the Golden Calf. This is the meaning of the statement that Moshe was troubled by their desire to return to Egypt like when they had worshipped the Golden Calf. The Medrash states that kol haschalos kashos, all beginnings are difficult. The Kotzker Rebbe interpreted the word kashos homiletically to mean strong, i.e. all beginnings are commenced with strength. Similarly, we can suggest that the Yerushalmi that states that the death of the righteous is difficult like the breaking of the Luchos means that the death of the righteous is a source of strength of the Jewish People. The death of the righteous is akin to the breaking of the Luchos, which facilitated the atonement for the Jewish People. Similarly, the wording huksha lo, that Moshe found the return of the Jews to Egypt difficult, can be interpreted as their strength, i.e. they sought to return to their original strength of spirituality.
The Shabbos connection
Throughout the week we are influenced by society around us, and we may feel that we have fallen from our spiritual plateau. We should bear in mind that our original enthusiasm and fervor in serving HaShem will keep us strong during the times of difficulty. The Gemara states that all opinions agree that the Torah was given on Shabbos, and the Chidushei HaRim writes that the letters from the commandments to observe the Shabbos never left the Luchos. These statements demonstrate that at the giving of the Torah and even after the sin of the Golden Calf, we can capitalize on the holiness of Shabbos to give us strength and encouragement in our continuous service of HaShem.
Shabbos Stories
Silent revolution
Thursday evening in the Moscow apartment of Lova Aivazov. The year was 1980. Forty-five young people had just ended a class in the weekly Torah portion. Still to come, after a short break, would be a lesson in Psalms.
Nine p.m. The cookies and samovar had just been produced when there was a knock on the door. A latecomer no doubt, come to enjoy the second half of the class.
The door opened. There was no latecomer there, grinning shyly. There was only the KGB.
About 16 people entered the small apartment: five uniformed policemen, ten plainclothes KGB officers, and one woman from the Moscow District Council.
The woman pounced delightedly upon the books piled neatly on the dining room table. "Illegal activities," she shrieked, grabbing the books and scooping them into the capacious handbag she had brought just for the purpose. Through the haze of the first shock, Rabbi Eliyahu Essas could not help but compare her to a hungry Moscow shopper who'd found a rare hoard of chickens in a store.
But his irreverent thoughts quickly flew back to the situation at hand. The KGB men, clearly in charge of the situation, had begun checking the internal passports of each of the participants, carefully noting down their names, addresses, and places of employment. The first to be arrested would be anyone who lived outside Moscow who had not obtained the proper permit to be in the capital overnight. Rabbi Essas' eyes swept over the group ― thank God, tonight there were only Muscovites in attendance.
But as he gazed at his students, he saw increasing signs of fear and some panic. Rabbi Essas, too, felt afraid ― but only of one thing: Perhaps this was the end of the Torah network he'd created in the heart of the Soviet Empire. Later, other fears arose, but at this moment he could think of nothing else.
His first task was to calm his students. But it was forbidden to talk to each other until the end of the KGB "Operation." Rabbi Essas had a message to give his students. But how could he talk to them of faith in God, here, under the eyes of the KGB?
He took a deep breath and approached the KGB agent who was clearly in charge of the operation. "You must do your job here, and I cannot change your mind," he said to him in a voice loud enough to be heard all throughout the apartment. "But remember, first of all ― our people existed for 3,000 years before you ― and we will live long after yours have ceased to exist. Second, such names as Yagoda, Ezhov, Beria (all of them were heads of the KGB) and all of them, today, are gone, killed one by one by their successors. Do what you have to do ― but do not be arrogant before us."
The KGB agent's face was a mask of granite. But Essas hadn't really sought to elicit a reaction. He had wanted to send a message to his students, encouraging them to continue to be strong ― no matter what.
The message got through. Faces lightened, hope replaced fear. And after the scare was over, after the interrogations that took place within the next two weeks, 43 out of the 45 people who'd been in attendance continued to come to classes and study Torah, though in a reorganized format ― in smaller groups, reshuffled each week to another place.
Other than that one raid, and one other that followed it almost immediately, the Torah network that was growing in Moscow found itself strangely untouched by the foul KGB hands. Individuals did get their share of interrogations, scares, midnight visits, and refused visas, but as a group they seemed to have been left quite alone.
Years later, a former member of the Moscow Synagogue helped explain the special protection they had, [in the following story:]
A FEW MADMEN
A KGB agent in Moscow had just received disquieting news. A refusenik, already known to their office for his emigration activities, had begun a class in, of all things, the Jewish Bible and Jewish laws. It was a small class, obviously, but did it pose a threat to the Soviet State? That was his job to decide.
The thing seemed outlandish, a holdover from a past so remote that it hardly seemed worth bothering about. Still, it had to be looked into. The agent searched for a pen, and began to write.
Not long afterwards, the president of the Moscow Synagogue received a letter. It was ostensibly from the State Committee on Religious Affairs; the president knew better than that. The KGB was making inquiries.
"We have been informed that a group of young people are coming together to study Jewish law. What is the synagogue's evaluation of the future of such an endeavor?" it read.
The answer was simple, and quickly penned. There is no danger in these activities, the president assured the "State Committee." Judaism is a religion of strict observance, and the laws are almost impossible to keep for young people in the Soviet Union. Students, for instance, must attend university on the Jewish Sabbath. The Soviet diet, too, is already quite restricted, and no one would voluntarily restrict it further by keeping the laws of kashrus.
"This will end with three or four madmen who can't do any harm to our state," the president assured the Committee.
As a result of the letter, the KGB let the classes continue, unharmed. And by the time they realized that "three or four madmen" can turn into hundreds of observant Jews, the network had turned into a movement, had gained momentum, and had become so well known that it could no longer be destroyed.
THE SPY
Things looked grim for Valentin. A student in Moscow University, he'd been caught attending classes in Judaism. Now he was in trouble. Big trouble. Retribution was swift, and soon Valentin found himself expelled from the university's hallowed halls. He was now an able-bodied man without a university exemption, and there was only one place for him ― the army.
Within weeks, Valentin had been drafted and shipped out to a small Siberian town, far, far away from the Talmud classes, kosher food, and fellow Jews. All the mitzvahs that he'd so recently taken on had become impossible to observe. Valentin determined to hold on to one thing, at the very least. Every morning, he told himself grimly, he would put on his Tefillin. No matter what.
It wasn't easy to drag himself out of his bed on the frigid Siberian mornings. And yet Valentin managed to be up half an hour before reveille, don his Tefillin, and pray to his Creator.
One day, one of his fellow soldiers who had happened to waken early was astonished to see Valentin standing quietly in a corner, carefully winding straps around his arm, carefully placing a box upon his forehead. The next morning the soldier, his suspicions awakened, again awoke early, and again witnessed this mad ― or possibly traitorous ― behavior.
By the third day, the soldier had done his patriotic duty, and when Valentin roused himself from his all-too-short night's sleep, there were two officers on hand to witness these strange goings-on. The officers, both embittered remnants from Stalinist times, were not impressed with Valentin's protestations that the Tefillin were religious objects. Prayer they could understand, although they didn't like it; but these straps? Clearly, Valentin was a spy, and the straps and box some sort of transmitting device.
Their first step was to confiscate the dangerous transmitter. Valentin, still protesting, insisted upon accompanying the Tefillin to the lab where they would be examined. Curiously enough, the officers agreed, though insisting that a military guard escort him.
In the lab in a small Siberian town, the technicians had never seen such a device. The boxes, they surmised, served as transmitters, while the straps were antennas. As Valentin watched, horrified, they actually opened up the Tefillin boxes. Gleefully, they pulled out the writing. A secret code! It is Hebrew, he protested. A language that has been dead for 2,000 years, they answered. A perfect code!
Getting more and more angry, and not a little scared, Valentin urged his captors to contact the small local Jewish community in the city of Novosibirsk to verify his words. The next day, the investigators duly visited the synagogue. They returned, unimpressed: No one had been wearing the straps and boxes. It was... Saturday.
Eventually the president of the synagogue heard about the hapless Jewish soldier and came forward to verify his story and explain that no Jew put on his straps on their Sabbath. The officers, not particularly eager to press charges of espionage, partly because it would look bad on their unit's records, and partly because they simply didn't want the trouble, were prepared to drop the charges. Instead, they told Valentin, he would be discharged on psychiatric grounds. "Because, if you're not a spy, you certainly must be crazy."
Instead of two years, Valentin finished his army service in two months, and soon was ready to rejoin his family and friends ― Jewish friends ― back in Moscow. Later, because he hadn't spent much time in the army, he was allowed to leave Russia and emigrate to Israel, without having to undergo the ordeal of being a refusenik. Valentin, now living in the Negev, knows where his "good luck" came from: his devotion to the mitzvah of Tefillin. (www.innernet.org)
Shabbos: Ta’am HaChaim Eikev 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or to subscribe weekly by email please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Eikev 5770
Returning to Egypt can also be viewed as returning to a high level of spirituality
Introduction
ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן ויקבר שם ויכהן אלעזר בנו תחתיו, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. (Devarim 10:6)
In this week’s parasha it is said (Devarim 10:6) uvinei Yisroel nasu miBeiros binei yaakan Moserah sham meis Aharon vayikavier sham vayichahein Elazar bino tachtav, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. Rashi here is troubled by a number of issues. First, what is the connection of this verse to the preceding verses that discuss the giving of the second Luchos? Second, Rashi wonders, why the Torah here states that the Jewish People traveled from Binei Yaakan to Moserah when elsewhere (Bamidbar 33:31) the Torah states the opposite, that they traveled from Moseira to Binei Yaakan? Last, why does the Torah here state that Aharon died at Moserah, when elsewhere (Ibid verse 38) the Torah states that he died at Hor hahar? To answer these questions Rashi cites the Yerushalmi that states that subsequent to Aharon’s death, the clouds of Glory departed and the Jewish People became exposed to the gentiles. The king of Arad battled them and many Jews fled with the intention of returning to Egypt. The tribe of Levi chased after the other Jews a journey of eight camps until they arrived at Binei Yaakan and Moseira and there the Leviim killed some Jews and some Leviim also fell in battle. It was in Moseira that the Jewish people mourned Aharon’s death as it was his death that ultimately led to this massacre and it was as if he had died in Moseira. Moshe juxtaposed this incident to the incident of his breaking the Luchos to teach us that Hashem deems the death of the righteous to be akin to the breaking of the Luchos. The Furthermore, we learn from here that Moshe was as troubled by the Jewish People’s declaration to return to Egypt in the same vein as when they had worshipped the Golden Calf.
How could the tribe of Levi kill their own brethren?
One must wonder regarding the justification of the tribe of Levi to chase after the Jewish people and to cause death to other Jews and to their own tribes. After all, the Jews were scared after losing their protection, so they sought to return to Egypt. Why was this action considered so grievous as to warrant being massacred by their own brethren?
Understanding the sin of the Golden Calf
Rashi writes that Moshe was troubled by the Jews’ desire to return to Egypt in the same manner as when they had worshipped the Golden Calf. We cannot assume that the analogy to worshipping the Golden Calf is merely a cliché. Rather, we must understand what transpired when the Jewish People worshipped the Golden Calf and then we can gain a better insight as to why upon Aharon’s death they sought to return to Egypt.
The Jewish People worshipped the Golden Calf to demonstrate the power of repentance to future generations
The act of worshipping the Golden Calf appears to have been a spontaneous reaction from the Jewish People. Yet, the Gemara (Avodah Zara 4b) states that the Jewish People worshipped the Golden Calf to demonstrate to future generations the power of repentance. How are we to understand this enigmatic statement? Is it possible for an entire nation to sin so future generations can appreciate the power of repentance?
Initial enthusiasm sustains a person even in the down times
The Sfas Emes (Ki Sisa 5639) writes that the first Luchos were given with much fanfare, whereas regarding the second Luchos HaShem told Moshe that it is better to be discreet. The Sfas Emes writes that although the Jewish People were prepared to publicize HaShem’s existence throughout the world, the evil Amalek came and prevented the nations from receiving this benefit. This act of Amalek ultimately caused the Jewish People to fall from their lofty spiritual level and this was the catalyst for the worshipping of the Golden Calf. It was for this reason that HaShem determined that the second Luchos have to be given discreetly. Nonetheless, the initial publicity and enthusiasm that the Jewish People displayed was a necessary component for the second Luchos to be given discreetly. This, writes the Sfas Emes, is a lesson for future generations. One’s initial entry into spiritual matters must be with fiery enthusiasm, and even if one cannot sustain this enthusiasm, the initial enthusiasm will help in the time so concealment. Based on the words of the Sfas Emes, we can suggest that the Jewish People worshipped the Golden Calf so that future generations would understand that while one may fall from his previous spiritual level, there is always hope for return. This return is actually facilitated by one’s initial enthusiasm in his spiritual ascent.
All beginnings are a source of strength
With this premise in mind, we can better understand why the Jewish People panicked when Aharon died and the Clouds of Glory disappeared. The Jewish People were once gain exposed to the cunning and diabolical plans of Amalek. Indeed, the Medrash states that the Canaanites who attacked the Jewish People at this time were really Amalekites who disguised their speech and clothing to deceive the Jewish People. The Jewish People reacted by wishing to return to Egypt. In the simple sense this means that they wished to return to the comforts of living in Egypt. We can, however, interpret this statement allegorically to mean that they wished to return to the state of spiritual existence that they had experienced prior to fashioning the Golden Calf. While their rationale had merit, in the physical world they had to be punished just like when they worshipped the Golden Calf. This is the meaning of the statement that Moshe was troubled by their desire to return to Egypt like when they had worshipped the Golden Calf. The Medrash states that kol haschalos kashos, all beginnings are difficult. The Kotzker Rebbe interpreted the word kashos homiletically to mean strong, i.e. all beginnings are commenced with strength. Similarly, we can suggest that the Yerushalmi that states that the death of the righteous is difficult like the breaking of the Luchos means that the death of the righteous is a source of strength of the Jewish People. The death of the righteous is akin to the breaking of the Luchos, which facilitated the atonement for the Jewish People. Similarly, the wording huksha lo, that Moshe found the return of the Jews to Egypt difficult, can be interpreted as their strength, i.e. they sought to return to their original strength of spirituality.
The Shabbos connection
Throughout the week we are influenced by society around us, and we may feel that we have fallen from our spiritual plateau. We should bear in mind that our original enthusiasm and fervor in serving HaShem will keep us strong during the times of difficulty. The Gemara states that all opinions agree that the Torah was given on Shabbos, and the Chidushei HaRim writes that the letters from the commandments to observe the Shabbos never left the Luchos. These statements demonstrate that at the giving of the Torah and even after the sin of the Golden Calf, we can capitalize on the holiness of Shabbos to give us strength and encouragement in our continuous service of HaShem.
Shabbos Stories
Silent revolution
Thursday evening in the Moscow apartment of Lova Aivazov. The year was 1980. Forty-five young people had just ended a class in the weekly Torah portion. Still to come, after a short break, would be a lesson in Psalms.
Nine p.m. The cookies and samovar had just been produced when there was a knock on the door. A latecomer no doubt, come to enjoy the second half of the class.
The door opened. There was no latecomer there, grinning shyly. There was only the KGB.
About 16 people entered the small apartment: five uniformed policemen, ten plainclothes KGB officers, and one woman from the Moscow District Council.
The woman pounced delightedly upon the books piled neatly on the dining room table. "Illegal activities," she shrieked, grabbing the books and scooping them into the capacious handbag she had brought just for the purpose. Through the haze of the first shock, Rabbi Eliyahu Essas could not help but compare her to a hungry Moscow shopper who'd found a rare hoard of chickens in a store.
But his irreverent thoughts quickly flew back to the situation at hand. The KGB men, clearly in charge of the situation, had begun checking the internal passports of each of the participants, carefully noting down their names, addresses, and places of employment. The first to be arrested would be anyone who lived outside Moscow who had not obtained the proper permit to be in the capital overnight. Rabbi Essas' eyes swept over the group ― thank God, tonight there were only Muscovites in attendance.
But as he gazed at his students, he saw increasing signs of fear and some panic. Rabbi Essas, too, felt afraid ― but only of one thing: Perhaps this was the end of the Torah network he'd created in the heart of the Soviet Empire. Later, other fears arose, but at this moment he could think of nothing else.
His first task was to calm his students. But it was forbidden to talk to each other until the end of the KGB "Operation." Rabbi Essas had a message to give his students. But how could he talk to them of faith in God, here, under the eyes of the KGB?
He took a deep breath and approached the KGB agent who was clearly in charge of the operation. "You must do your job here, and I cannot change your mind," he said to him in a voice loud enough to be heard all throughout the apartment. "But remember, first of all ― our people existed for 3,000 years before you ― and we will live long after yours have ceased to exist. Second, such names as Yagoda, Ezhov, Beria (all of them were heads of the KGB) and all of them, today, are gone, killed one by one by their successors. Do what you have to do ― but do not be arrogant before us."
The KGB agent's face was a mask of granite. But Essas hadn't really sought to elicit a reaction. He had wanted to send a message to his students, encouraging them to continue to be strong ― no matter what.
The message got through. Faces lightened, hope replaced fear. And after the scare was over, after the interrogations that took place within the next two weeks, 43 out of the 45 people who'd been in attendance continued to come to classes and study Torah, though in a reorganized format ― in smaller groups, reshuffled each week to another place.
Other than that one raid, and one other that followed it almost immediately, the Torah network that was growing in Moscow found itself strangely untouched by the foul KGB hands. Individuals did get their share of interrogations, scares, midnight visits, and refused visas, but as a group they seemed to have been left quite alone.
Years later, a former member of the Moscow Synagogue helped explain the special protection they had, [in the following story:]
A FEW MADMEN
A KGB agent in Moscow had just received disquieting news. A refusenik, already known to their office for his emigration activities, had begun a class in, of all things, the Jewish Bible and Jewish laws. It was a small class, obviously, but did it pose a threat to the Soviet State? That was his job to decide.
The thing seemed outlandish, a holdover from a past so remote that it hardly seemed worth bothering about. Still, it had to be looked into. The agent searched for a pen, and began to write.
Not long afterwards, the president of the Moscow Synagogue received a letter. It was ostensibly from the State Committee on Religious Affairs; the president knew better than that. The KGB was making inquiries.
"We have been informed that a group of young people are coming together to study Jewish law. What is the synagogue's evaluation of the future of such an endeavor?" it read.
The answer was simple, and quickly penned. There is no danger in these activities, the president assured the "State Committee." Judaism is a religion of strict observance, and the laws are almost impossible to keep for young people in the Soviet Union. Students, for instance, must attend university on the Jewish Sabbath. The Soviet diet, too, is already quite restricted, and no one would voluntarily restrict it further by keeping the laws of kashrus.
"This will end with three or four madmen who can't do any harm to our state," the president assured the Committee.
As a result of the letter, the KGB let the classes continue, unharmed. And by the time they realized that "three or four madmen" can turn into hundreds of observant Jews, the network had turned into a movement, had gained momentum, and had become so well known that it could no longer be destroyed.
THE SPY
Things looked grim for Valentin. A student in Moscow University, he'd been caught attending classes in Judaism. Now he was in trouble. Big trouble. Retribution was swift, and soon Valentin found himself expelled from the university's hallowed halls. He was now an able-bodied man without a university exemption, and there was only one place for him ― the army.
Within weeks, Valentin had been drafted and shipped out to a small Siberian town, far, far away from the Talmud classes, kosher food, and fellow Jews. All the mitzvahs that he'd so recently taken on had become impossible to observe. Valentin determined to hold on to one thing, at the very least. Every morning, he told himself grimly, he would put on his Tefillin. No matter what.
It wasn't easy to drag himself out of his bed on the frigid Siberian mornings. And yet Valentin managed to be up half an hour before reveille, don his Tefillin, and pray to his Creator.
One day, one of his fellow soldiers who had happened to waken early was astonished to see Valentin standing quietly in a corner, carefully winding straps around his arm, carefully placing a box upon his forehead. The next morning the soldier, his suspicions awakened, again awoke early, and again witnessed this mad ― or possibly traitorous ― behavior.
By the third day, the soldier had done his patriotic duty, and when Valentin roused himself from his all-too-short night's sleep, there were two officers on hand to witness these strange goings-on. The officers, both embittered remnants from Stalinist times, were not impressed with Valentin's protestations that the Tefillin were religious objects. Prayer they could understand, although they didn't like it; but these straps? Clearly, Valentin was a spy, and the straps and box some sort of transmitting device.
Their first step was to confiscate the dangerous transmitter. Valentin, still protesting, insisted upon accompanying the Tefillin to the lab where they would be examined. Curiously enough, the officers agreed, though insisting that a military guard escort him.
In the lab in a small Siberian town, the technicians had never seen such a device. The boxes, they surmised, served as transmitters, while the straps were antennas. As Valentin watched, horrified, they actually opened up the Tefillin boxes. Gleefully, they pulled out the writing. A secret code! It is Hebrew, he protested. A language that has been dead for 2,000 years, they answered. A perfect code!
Getting more and more angry, and not a little scared, Valentin urged his captors to contact the small local Jewish community in the city of Novosibirsk to verify his words. The next day, the investigators duly visited the synagogue. They returned, unimpressed: No one had been wearing the straps and boxes. It was... Saturday.
Eventually the president of the synagogue heard about the hapless Jewish soldier and came forward to verify his story and explain that no Jew put on his straps on their Sabbath. The officers, not particularly eager to press charges of espionage, partly because it would look bad on their unit's records, and partly because they simply didn't want the trouble, were prepared to drop the charges. Instead, they told Valentin, he would be discharged on psychiatric grounds. "Because, if you're not a spy, you certainly must be crazy."
Instead of two years, Valentin finished his army service in two months, and soon was ready to rejoin his family and friends ― Jewish friends ― back in Moscow. Later, because he hadn't spent much time in the army, he was allowed to leave Russia and emigrate to Israel, without having to undergo the ordeal of being a refusenik. Valentin, now living in the Negev, knows where his "good luck" came from: his devotion to the mitzvah of Tefillin. (www.innernet.org)
Shabbos: Ta’am HaChaim Eikev 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or to subscribe weekly by email please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Wednesday, February 17, 2010
Shabbos: Ta’am HaChaim Terumah 5770
שבת טעם החיים תרומה תש"ע
Shabbos: Ta’am HaChaim Terumah 5770
The Aron carries us
Introduction
ועשית את הבדים עצי שטים וצפית אתם זהב ונשא בם את השלחן, you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. (Exodus 25:28)
In this week’s parasha we learn about the building of the Mishkan, the Tabernacle. The focus of the Tabernacle was the Aron, the Ark which contained the two tablets that Moshe brought down with him from Sinai. The Sages teach us that the Aron had a miraculous characteristic in that it carried those who carried it. This idea is derived from a subtle discrepancy between the Torah’s description of the staves that were placed in the Aron and the staves that were placed in the Shulchan, the Table.
Concerning the Aron it is said (Shemos 25:13-14) you shall make staves of acacia wood and cover them with gold; and insert the staves in the rings on the sides of the Ark, with which to carry the Ark. Regarding the Shulchan, however, it is said (Ibid verse 28) you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. Why does the Torah write that the staves of the Aron are “with which to carry it,” implying that the Aron would not necessarily be carried, whereas regarding the Shulchan the Torah states “and the Table shall be carried through them,” indicating that the Shulchan would be carried?
Cast upon HaShem your burden and He will sustain you!
Rabbi Yaakov Kranz (1740-1804), the famed itinerant lecturer known as the Maggid of Dubna, derives a valuable lesson from this unique feature of the Aron. He presented the following parable during one of his inspirational talks at a community synagogue. A man was once walking along a dirt road, practically dragging his feet while carrying a heavy load on his shoulder. To his great fortune, a wealthy Jew passed by in a wagon and was kind enough to offer him a ride. The exhausted hiker graciously accepted, climbed aboard, and quickly sat down, bringing much needed rest to his weary feet. Surprisingly, he kept the heavy sack he was carrying perched upon his shoulders. “Reb Yid,” said the wagon owner, “why do you not put down your load?”
“I would not want to be even more trouble to you,” the man responded. “You were kind enough to have taken me aboard! I wouldn’t want to burden your horses with the additional weight of my sack?”
The wealthy man was bewildered by the man’s response. “Even if you carry the load, my horses are still carrying you and your packages! You are not accomplishing anything by carrying the load on your shoulders. Throw them down and let my horses do the work!”
The audience, which was laughing at the traveler’s, quickly quieted down as the Dubner Maggid looked at them sternly, and asked, “Are we really so different than this traveler? Dovid HaMelech says ‘Throw your load onto HaShem and He will take care of you.’ (Tehillim 55:23) We need to realize that HaShem carries us – and doesn’t need our help. We need to be more aware of how much He does to provide for us.
The Aron carried those who carried it
Regarding the Aron it is said “with which to carry it.” There are instances in the Torah when the Hebrew letter lamed at the beginning of a word is interpreted to mean that the action was attempted but was not accomplished. It is said (Shemos 7:24) vayachpiru chol Mitzrayim sevivos hayeor mayim lishtos ki lo yachlu lishtos mimei hayeor, all of the Egyptians dug roundabout the River for water to drink, for they could not drink from the waters of the River. There is a disagreement in the Midrash as to which waters were plagued. Rabbi Yehudah maintains that only the water that was above the surface was plagued, whereas the waters that were below the surface were not affected. Rabbi Nechemia, however, maintains that the waters below the surface were also plagued. The Malbim writes that their dispute is based on a similar dispute regarding the use of the letter lamed. Rabbi Yehudah would hold that the lamed of the word lishtos, to drink, means that they actually were able to discover water as the waters below the surface were not plagued. Rabbi Nechemia, however, maintains that the Egyptians only attempted to drink, but they were not able to, as the waters below the surface were also plagued. In a similar vein we can explain that the staves were placed on the side of the Aron to carry it but they did not actually function in that capacity. Rather, the Aron carried and sustained the people. Those who acknowledge HaShem as their sole provider reflect the Talmudic dictum that the Aron carried those that carried it (Sota 35a). The Shulchan, however, represents people who feel the need to constantly carry their loads with them. Thus, regarding the Shulchan it is said “and the Table shall be carried through them,” implying that that people actually carried the Shulchan.
Our responsibility and HaShem provides for us
In our lives, we are faced with finding the right balance between working to earn a livelihood and recognizing that it is HaShem Who is really carrying our burden. At times we mistakenly believe that we are the ones who must carry the burden. The message of the Aron carrying itself reminds us that, while we have the responsibility of carrying the burden, it is ultimately HaShem Who provides for our welfare.
The Shabbos connection
The entire week we are primarily focused on the Shulchan dimension of our lives, i.e. earning a livelihood. Regarding Shabbos, however, the Medrash (Tanna Divie Eliyahu) states that one should make Shabbos entirely Torah. Thus, with the onset of Shabbos, one should cast his burden upon HaShem. Regarding Shabbos expenditures the Gemara (Beitzah 15b) states livu alay vaani poreia. The literal translation of this statement is that HaShem exhorts us to borrow against Him and He will pay back. Based on the idea that on Shabbos one should be totally preoccupied with spiritual pursuits, we can interpret the statement of the Gemara to mean livu alay, attach yourself to Me, vaani poreia, and I will reveal Myself to you (the word paruah means to reveal). HaShem should allow us to place our trust in Him alone and we can then be certain that He will provide for us.
Shabbos Stories
Biscuits from Gan Eden
Rabbi Mordechai Kamenetzky writes: Reb Dovid of Lelov, a student of the Seer of Lublin, once came to Zelin to visit his friend Rabbi Dovid of Zelin. Hearing that the rabbi of Lelov was visiting him, the Zeliner Rebbe beseeched his wife to bake something special. Alas, the poverty of the couple was dire, and the poor Rebbitzen only had some flour and oil, which she made into biscuits.
Upon his first bite, the Rebbe exclaimed in earnest, "These cakes are truly exceptional!"
Knowing the source, the Rebbitzen dismissed the compliments of the bland and meager cakes as an appreciation of the effort. Weeks later, the Rebbitzen of Lelov met the Rebbitzen of Zelin. "You must tell me how you made those biscuits that you served my husband. I have never heard him get excited about food before, yet he did not stop praising the biscuits he ate in your home!"
The Zelin Rebbitzen answered meekly. "There was no recipe. When I heard that the Tzaddik of Lelov was coming I realized that I had nothing to serve. HaShem knows that had I the means I would have made him a feast. But, alas, I could not. So I asked him to bestow His great goodness and the flavor of Gan Eden in the biscuits!" "Your prayers were answered," said the Rebbitzen of Lelov. "He said that they had the taste of Gan Eden!"
“These are our children!”
Rabbi Kamenetzky writes further: During World War II many young Jewish children were harbored by a myriad of monasteries throughout Europe. At the end of the war, the Vaad Hatzalah sent representatives to the monasteries to try and reclaim the orphaned children to their heritage. Many of the children who found refuge did so at a young age and they had but a few recollections of their birthright.
When Rabbi Eliezer Silver, who was the Rabbi of Cincinnati, Ohio and a very influential member of the Vaad, came to a particular hermitage in the Alsace-Lorraine region of France, he was met with hostility. "You can be sure, Rabbi, if we had Jews here we would surely hand them back to you immediately!" exclaimed the monk in charge. "However, unfortunately for you, we have no Jewish children here."
Rabbi Silver was given a list of refugees and was told that they were all Germans. The monk continued, "the Schwartzs are German Schwartzs, the Schindler's are German Schindlers and the Schwimmers are German Schwimmers."
Rabbi Silver had been told that there were definitely close to ten Jewish children in that hermitage and was not convinced. He asked if he could say a few words to the children as they went to sleep. The monk agreed. Rabbi Silver returned later that evening with two aides, and as the children were lying in their beds about to go to sleep, they entered the large dorm room.
He walked into the room and in the sing-song that is so familiar to hundreds of thousands of Jewish children across the globe he began to sing "Shema Yisrael Ado..." unexpectedly -- in mid sentence -- he stopped. Suddenly from six beds in the room the ending to that most powerful verse resounded almost in unison. "HaShem Echad!"
He turned to the priest. "These are our children. We will take them now!"
The children were redeemed, placed in Jewish homes, and raised as leaders of our community.
A letter of admission is always here for you
Rabbi Kamenetzky writes further: On a visit to Congregation Toras Chaim of Hewlett, NY, Rabbi Paysach Krohn told a wonderful story. Ponovez Yeshiva in Bnai Berak is one of the most distinguished Yeshivos in the world. A number of years ago, at the beginning of a semester, a young boy from Switzerland who applied there was denied entry. The Rosh Yeshiva (Dean) told him to come back in a few years, his level of study was not advanced enough for the Yeshiva, and he also was a bit too young.
The boy said he understood, but he wanted to speak to the Rebbitzen, the widow of the founder and late Rosh Yeshiva of Ponovez, Rabbi Yosef Shlomo Kahanamen, of blessed memory. The Yeshiva administration was a bit surprised: Rav Kahanamen had passed away a number of years prior, and the young man did not claim to know the Rebbitzen. More important, she had no role in the admission process. Nevertheless, the young man was shown the Rebbitzen's apartment.
After a few moments, the boy emerged, and the Rebbitzen asked to speak with the Rosh Yeshiva. It took less than a few minutes, for the Rosh Yeshiva to emerge and motion the young student waiting outside of the Rebbitzen's apartment.
"Welcome to Ponevezer Yeshiva," the Rosh Yeshiva heartily declared. "We have decided to accept you wholeheartedly."
The boy smiled while many of the students and others who gathered outside the apartment were baffled. "What could have influenced the decision?" they wondered.
The young man solved the mystery for the students who had gathered near the Rebbitzen's apartment.
"When I was seven years old, one summer my mother and I vacationed at a Swiss mountain resort."
Coincidentally, the Ponovezer Rav zt”l was in Switzerland for the summer and checked in to the only kosher hotel in the area - the one we were at! The problem was, the only available room was on the upper floor, and it was hard for the Rav to walk up and down. My mother heard about the problem and immediately offered to switch our room on the first floor, with his.
After thanking her profusely, the Rav called my mother and me into his new room. "I want to thank you, Mrs. Schwartz," he said. "I understand that when on vacation it is hard to move rooms, but more so I also want to express appreciation to your son. I'd like to buy him a toy in a gift shop. What would he like?"
"I told the Rav that I did not want a toy, I did not want any prize. I did not even want a few coins. All I wanted is to become a student one day in the Ponovez Yeshiva. The Rav smiled and said that he would accept me whenever I felt I was ready. Immediately, the Rav took out a pen and paper and wrote the note that I handed to the Rebbitzen today. Frankly, I never even read it. All I know is that the vision of my youth was fulfilled today." (ww.Torah.org)
Shabbos: Ta’am HaChaim Terumah 5770
Have a wonderful and delightful Shabbos
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
Shabbos: Ta’am HaChaim Terumah 5770
The Aron carries us
Introduction
ועשית את הבדים עצי שטים וצפית אתם זהב ונשא בם את השלחן, you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. (Exodus 25:28)
In this week’s parasha we learn about the building of the Mishkan, the Tabernacle. The focus of the Tabernacle was the Aron, the Ark which contained the two tablets that Moshe brought down with him from Sinai. The Sages teach us that the Aron had a miraculous characteristic in that it carried those who carried it. This idea is derived from a subtle discrepancy between the Torah’s description of the staves that were placed in the Aron and the staves that were placed in the Shulchan, the Table.
Concerning the Aron it is said (Shemos 25:13-14) you shall make staves of acacia wood and cover them with gold; and insert the staves in the rings on the sides of the Ark, with which to carry the Ark. Regarding the Shulchan, however, it is said (Ibid verse 28) you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. Why does the Torah write that the staves of the Aron are “with which to carry it,” implying that the Aron would not necessarily be carried, whereas regarding the Shulchan the Torah states “and the Table shall be carried through them,” indicating that the Shulchan would be carried?
Cast upon HaShem your burden and He will sustain you!
Rabbi Yaakov Kranz (1740-1804), the famed itinerant lecturer known as the Maggid of Dubna, derives a valuable lesson from this unique feature of the Aron. He presented the following parable during one of his inspirational talks at a community synagogue. A man was once walking along a dirt road, practically dragging his feet while carrying a heavy load on his shoulder. To his great fortune, a wealthy Jew passed by in a wagon and was kind enough to offer him a ride. The exhausted hiker graciously accepted, climbed aboard, and quickly sat down, bringing much needed rest to his weary feet. Surprisingly, he kept the heavy sack he was carrying perched upon his shoulders. “Reb Yid,” said the wagon owner, “why do you not put down your load?”
“I would not want to be even more trouble to you,” the man responded. “You were kind enough to have taken me aboard! I wouldn’t want to burden your horses with the additional weight of my sack?”
The wealthy man was bewildered by the man’s response. “Even if you carry the load, my horses are still carrying you and your packages! You are not accomplishing anything by carrying the load on your shoulders. Throw them down and let my horses do the work!”
The audience, which was laughing at the traveler’s, quickly quieted down as the Dubner Maggid looked at them sternly, and asked, “Are we really so different than this traveler? Dovid HaMelech says ‘Throw your load onto HaShem and He will take care of you.’ (Tehillim 55:23) We need to realize that HaShem carries us – and doesn’t need our help. We need to be more aware of how much He does to provide for us.
The Aron carried those who carried it
Regarding the Aron it is said “with which to carry it.” There are instances in the Torah when the Hebrew letter lamed at the beginning of a word is interpreted to mean that the action was attempted but was not accomplished. It is said (Shemos 7:24) vayachpiru chol Mitzrayim sevivos hayeor mayim lishtos ki lo yachlu lishtos mimei hayeor, all of the Egyptians dug roundabout the River for water to drink, for they could not drink from the waters of the River. There is a disagreement in the Midrash as to which waters were plagued. Rabbi Yehudah maintains that only the water that was above the surface was plagued, whereas the waters that were below the surface were not affected. Rabbi Nechemia, however, maintains that the waters below the surface were also plagued. The Malbim writes that their dispute is based on a similar dispute regarding the use of the letter lamed. Rabbi Yehudah would hold that the lamed of the word lishtos, to drink, means that they actually were able to discover water as the waters below the surface were not plagued. Rabbi Nechemia, however, maintains that the Egyptians only attempted to drink, but they were not able to, as the waters below the surface were also plagued. In a similar vein we can explain that the staves were placed on the side of the Aron to carry it but they did not actually function in that capacity. Rather, the Aron carried and sustained the people. Those who acknowledge HaShem as their sole provider reflect the Talmudic dictum that the Aron carried those that carried it (Sota 35a). The Shulchan, however, represents people who feel the need to constantly carry their loads with them. Thus, regarding the Shulchan it is said “and the Table shall be carried through them,” implying that that people actually carried the Shulchan.
Our responsibility and HaShem provides for us
In our lives, we are faced with finding the right balance between working to earn a livelihood and recognizing that it is HaShem Who is really carrying our burden. At times we mistakenly believe that we are the ones who must carry the burden. The message of the Aron carrying itself reminds us that, while we have the responsibility of carrying the burden, it is ultimately HaShem Who provides for our welfare.
The Shabbos connection
The entire week we are primarily focused on the Shulchan dimension of our lives, i.e. earning a livelihood. Regarding Shabbos, however, the Medrash (Tanna Divie Eliyahu) states that one should make Shabbos entirely Torah. Thus, with the onset of Shabbos, one should cast his burden upon HaShem. Regarding Shabbos expenditures the Gemara (Beitzah 15b) states livu alay vaani poreia. The literal translation of this statement is that HaShem exhorts us to borrow against Him and He will pay back. Based on the idea that on Shabbos one should be totally preoccupied with spiritual pursuits, we can interpret the statement of the Gemara to mean livu alay, attach yourself to Me, vaani poreia, and I will reveal Myself to you (the word paruah means to reveal). HaShem should allow us to place our trust in Him alone and we can then be certain that He will provide for us.
Shabbos Stories
Biscuits from Gan Eden
Rabbi Mordechai Kamenetzky writes: Reb Dovid of Lelov, a student of the Seer of Lublin, once came to Zelin to visit his friend Rabbi Dovid of Zelin. Hearing that the rabbi of Lelov was visiting him, the Zeliner Rebbe beseeched his wife to bake something special. Alas, the poverty of the couple was dire, and the poor Rebbitzen only had some flour and oil, which she made into biscuits.
Upon his first bite, the Rebbe exclaimed in earnest, "These cakes are truly exceptional!"
Knowing the source, the Rebbitzen dismissed the compliments of the bland and meager cakes as an appreciation of the effort. Weeks later, the Rebbitzen of Lelov met the Rebbitzen of Zelin. "You must tell me how you made those biscuits that you served my husband. I have never heard him get excited about food before, yet he did not stop praising the biscuits he ate in your home!"
The Zelin Rebbitzen answered meekly. "There was no recipe. When I heard that the Tzaddik of Lelov was coming I realized that I had nothing to serve. HaShem knows that had I the means I would have made him a feast. But, alas, I could not. So I asked him to bestow His great goodness and the flavor of Gan Eden in the biscuits!" "Your prayers were answered," said the Rebbitzen of Lelov. "He said that they had the taste of Gan Eden!"
“These are our children!”
Rabbi Kamenetzky writes further: During World War II many young Jewish children were harbored by a myriad of monasteries throughout Europe. At the end of the war, the Vaad Hatzalah sent representatives to the monasteries to try and reclaim the orphaned children to their heritage. Many of the children who found refuge did so at a young age and they had but a few recollections of their birthright.
When Rabbi Eliezer Silver, who was the Rabbi of Cincinnati, Ohio and a very influential member of the Vaad, came to a particular hermitage in the Alsace-Lorraine region of France, he was met with hostility. "You can be sure, Rabbi, if we had Jews here we would surely hand them back to you immediately!" exclaimed the monk in charge. "However, unfortunately for you, we have no Jewish children here."
Rabbi Silver was given a list of refugees and was told that they were all Germans. The monk continued, "the Schwartzs are German Schwartzs, the Schindler's are German Schindlers and the Schwimmers are German Schwimmers."
Rabbi Silver had been told that there were definitely close to ten Jewish children in that hermitage and was not convinced. He asked if he could say a few words to the children as they went to sleep. The monk agreed. Rabbi Silver returned later that evening with two aides, and as the children were lying in their beds about to go to sleep, they entered the large dorm room.
He walked into the room and in the sing-song that is so familiar to hundreds of thousands of Jewish children across the globe he began to sing "Shema Yisrael Ado..." unexpectedly -- in mid sentence -- he stopped. Suddenly from six beds in the room the ending to that most powerful verse resounded almost in unison. "HaShem Echad!"
He turned to the priest. "These are our children. We will take them now!"
The children were redeemed, placed in Jewish homes, and raised as leaders of our community.
A letter of admission is always here for you
Rabbi Kamenetzky writes further: On a visit to Congregation Toras Chaim of Hewlett, NY, Rabbi Paysach Krohn told a wonderful story. Ponovez Yeshiva in Bnai Berak is one of the most distinguished Yeshivos in the world. A number of years ago, at the beginning of a semester, a young boy from Switzerland who applied there was denied entry. The Rosh Yeshiva (Dean) told him to come back in a few years, his level of study was not advanced enough for the Yeshiva, and he also was a bit too young.
The boy said he understood, but he wanted to speak to the Rebbitzen, the widow of the founder and late Rosh Yeshiva of Ponovez, Rabbi Yosef Shlomo Kahanamen, of blessed memory. The Yeshiva administration was a bit surprised: Rav Kahanamen had passed away a number of years prior, and the young man did not claim to know the Rebbitzen. More important, she had no role in the admission process. Nevertheless, the young man was shown the Rebbitzen's apartment.
After a few moments, the boy emerged, and the Rebbitzen asked to speak with the Rosh Yeshiva. It took less than a few minutes, for the Rosh Yeshiva to emerge and motion the young student waiting outside of the Rebbitzen's apartment.
"Welcome to Ponevezer Yeshiva," the Rosh Yeshiva heartily declared. "We have decided to accept you wholeheartedly."
The boy smiled while many of the students and others who gathered outside the apartment were baffled. "What could have influenced the decision?" they wondered.
The young man solved the mystery for the students who had gathered near the Rebbitzen's apartment.
"When I was seven years old, one summer my mother and I vacationed at a Swiss mountain resort."
Coincidentally, the Ponovezer Rav zt”l was in Switzerland for the summer and checked in to the only kosher hotel in the area - the one we were at! The problem was, the only available room was on the upper floor, and it was hard for the Rav to walk up and down. My mother heard about the problem and immediately offered to switch our room on the first floor, with his.
After thanking her profusely, the Rav called my mother and me into his new room. "I want to thank you, Mrs. Schwartz," he said. "I understand that when on vacation it is hard to move rooms, but more so I also want to express appreciation to your son. I'd like to buy him a toy in a gift shop. What would he like?"
"I told the Rav that I did not want a toy, I did not want any prize. I did not even want a few coins. All I wanted is to become a student one day in the Ponovez Yeshiva. The Rav smiled and said that he would accept me whenever I felt I was ready. Immediately, the Rav took out a pen and paper and wrote the note that I handed to the Rebbitzen today. Frankly, I never even read it. All I know is that the vision of my youth was fulfilled today." (ww.Torah.org)
Shabbos: Ta’am HaChaim Terumah 5770
Have a wonderful and delightful Shabbos
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
Thursday, December 31, 2009
Shabbos: Ta’am HaChaim Vayechi 5770
שבת טעם החיים ויחי תש"ע
Shabbos: Ta’am HaChaim Vayechi 5770
From Mercy to Justice
Introduction
ויברך את יוסף ויאמר האלקים אשר התהלכו אשר אבתי לפניו אברהם ויצחק האלקים הרעה אתי מעודי עד היום הזה, he blessed Yosef and he said, “O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day (Bereishis 48:15).
In this week’s parasha the Torah records the blessings that Yaakov conferred upon Yosef and his sons. It is said (Bereishis 48:15) HaElokim asher hishalchu avosai lifanav Avraham viYitzchak HaElokim haroeh osi meiodi ad hayom hazeh, O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day. It appears from these words of Yaakov that the concept of Elokim, the attribute of Justice, was a dominant presence in his lifetime. What is it that Yaakov was seeking to highlight with these words?
Yaakov wished to be the justified firstborn
In collaboration with my esteemed chavrusa, Howard Greenstein, we discovered an amazing theme that runs through the entire life of Yaakov. Let us take a closer look at the beginning, or even prior to the life of Yaakov. When Rivka gave birth to her twin sons, Yaakov and Esav, it is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, after that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. Rashi cites the Medrash that states that Yaakov was justified in grasping onto Esav’s heel. The reason for this is because Yaakov was formed from the first drop and Esav from the second. This is analogous to a funnel with a narrow opening. When one places two stones inside the funnel, the one that enters first will exit last and the one that enters last will exit first. Similarly, Esav who was formed last exited first, and Yaakov who was formed first exited last. Yaakov thus sought to prevent Esav from exiting first, as Yakov desired that in addition to being the first formed, he should be the first born and in this way he would be justified in earning the birthright. The word that Rashi uses for justified is din, which is normally translated as justice. What is the explanation of the Medrash that states that Yaakov sought to be justified as the firstborn?
HaShem had to create the world with justice and mercy
In order to have a better perspective of what Yaakov was seeking, it is worth examining another statement of the Medrash. It is said (Ibid 1:1) Bereishis bara Elokim eis hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi writes that the Torah does not state bara HaShem, as initially HaShem wished to create the world with the Attribute of Justice. However, HaShem saw that the world would not exist with justice alone, so HaShem first instituted the Attribute of Mercy and adjoined mercy with justice. It is for this reason that it is said ( Ibid 2:4) biyom asos HaShem Elokim eretz vishamayim, on the day that HaShem G-d made earth and heaven. This teaches us that the ideal world is a world that stands on justice, but a world of only justice is unsustainable.
Esav really represents the Attribute of Mercy
In a similar vein, Esav was born first, but in reality, Yaakov was to be born first. In order to understand this phenomenon, we must reexamine our understanding of Esav’s role in this world. We are accustomed to viewing Esav and his cohorts as evil, and the ultimate goal is to rid the world of Esav and the evil that he represents. While this concept may be true on the surface, the reality is that Esav represents a true benefit to the Jewish People. To quote the Medrash (cited by Rabbi Eliyahu Munk in World of Prayer) , in the prayer of Shemone Esrei we recite the words hamachazir shechinaso litziyon, Who returns His Divine Presence to Tziyon. The Medrash interprets this to mean that the chazir (pig) Esav, will be the catalyst to return the Jewish People to the Promised Land. Thus, Esav is essentially the symbol of HaShem’s Attribute of Mercy in this world, although its attribute appears to be shrouded in justice. We can understand the creation of the world in the same vein. HaShem wished to create the world only through justice, i.e. in a way that people would always deserve HaShem’s generosity. However, HaShem foresaw that people would not be deserving, so He instituted the Attribute of Mercy so that the world would be sustainable. Thus, mercy is far from the ideal existence.
Yaakov wished to exist on a plane of justice
We find proof to this idea in Yaakov’s declaration to HaShem upon fleeing from Esav. It is said (Ibid 28:21) vishavti vishalom el beis avi vihayah HaShem leElokim, and I return in peace to my father’s house, and HaShem will be a G-d to me. The Sforno writes that Yaakov was saying, “then HaShem, Who is merciful, will be a judge for me if I do not serve Him with all my abilities. Alternatively, Yaakov’s words can be interpreted as follows, “HaShem, Who normally conducts Himself with the Attribute of Mercy, will conduct Himself towards me with the Attribute of Justice. This Attribute of Justice does not refer to punishment and retribution. Rather, it refers to the ideal existence of the world, which HaShem sought to create at the beginning of the world. In this light we can also understand why at birth Yaakov sought to be the firstborn bidin, in justification. Yaakov was seeking that the world should be conducted the way HaShem desired initially.
Yitzchak blessed Yaakov to be deserving of HaShem’s generosity
This idea was also expressed in the blessings that Yitzchak conferred upon Yaakov. It is said (Ibid 27:28) viyiten lecho HaElokim mital hashamayim umishmanei haaretz virov dagan visirosh, and may G-d give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine.. Rashi writes that Yitzchak specifically used the word HaElokim as this word means bidin, according to the rules of justice. If a Jew is deserving, he will receive HaShem’s blessings, and if he is not deserving, he will not receive the blessings. Yitzchak also sought to have HaShem conduct Himself with Yaakov according to the Attribute of Justice. This meant that Yaakov would only be a beneficiary of HaShem’s generosity if he was deserving. In brief, Yaakov sought o lead his life according to a standard of justice, which would translate into him receiving from HaShem’s goodness only if he was worthy.
The Shabbos connection
We can now understand why Yaakov blessed Yosef and his sons by using the word Elokim, thus symbolizing the manner in which HaShem conducted Himself with him. While this is certainly a lofty level to live on, we see that Yaakov constantly sought to live on this exalted spiritual plane. This could be the explanation of the Medrash that Rashi cites in the begriming of Parashas Vayeishev, stating that Yaakov sought to dwell in tranquility. Yaakov wished to lead a life where he would only receive from HaShem’s goodness if he was deserving. We know that Yaakov reflects Shabbos, a time that is without boundaries. On Shabbos we recite verses that describe the culmination of creation, where Elokim finished His labor of the week, and Elokim blessed the seventh day. Shabbos is a day when we are the recipients of HaShem’s goodness, and in order to merit being recipients of that goodness, we must be deserving. The manner in which we can be deserving of HaShem’s goodness is by preparing for the Holy Shabbos and observing it properly. HaShem should allow us to aspire to be beneficiaries of His justice and to bask on Shabbos in His Infinite Light.
Shabbos Stories
Give it up
Many years ago, as the result of a tragic fire that destroyed many of the houses, businesses and public buildings in his city, the Rav hair (Rabbi of the city) was reduced to being a fundraiser – wandering from town to village soliciting funds to help his brethren rebuild their homes, and their lives.
Most of the people he met were touched by the story he told, and gave generously according to their means. Without delay, he would dispatch whatever money he raised back to the elders of the city, who were overseeing the rescue and recovery effort.
The Rav’s pleas were so convincing that he managed to convince even the most miserly of Jews to participate – at least until the day he entered Reb Matis’s jewelry store. If the lavishly furnished shop and top-notch jewelry was any indication, Reb Matis – whose name graced the ornate sign that hung outside – was a man of means. The Rav hoped he could secure a generous donation, but it soon became apparent that that was easier said than done.
Reb Matis interrupted the Rav’s carefully prepared appeal. “Ha-Rav, with all due respect, don’t waste your time. I try my best to do mitzvos, but I’m not in the habit of distributing my hard-earned parnasah to others. I was also a pauper, and I worked like crazy to build up this store. I’m sorry for your townsfolk, and sincerely wish them the best in rebuilding their lives – which I think they can do without my largesse if they try hard enough – but I refuse to act as a crutch for the unfortunate, which teaches them to rely on others rather than resorting to their own ingenuity.”
“That’s ridiculous,” the Rav said. “We’re not talking about beggars who won’t take a job. These peoples’ lives were destroyed – their homes and businesses burned to the ground – how can you be so heartless as to not help them get back on their feet.”
“Oh but I am helping them,” Reb Matis responded coldly. “I’m teaching them one of life’s most valuable lessons: Do for yourself, and rely on no one.” “That’s very ‘noble’ of you,” the Rav said. “Still, according to the Torah there’s a mitzvah to perform deeds of kindness with others. Since I obviously will not coax you into being kind, I will instead turn the tables and do with you a deed of kindness.”
“What exactly do mean,” Reb Matis wondered. “I’m not in need of your philanthropy.”
“Oh but you are,” the Rav said. “You are very sick, and by visiting you I am performing the mitzvah of bikur cholim (visiting the infirm).” “I assure you, HaRav, that I’m as healthy as I am wealthy.”
“Do you then deny the prophecy of Shlomo Ha-Melech (King Solomon), the wisest of all men, who said, ‘There is a terrible sickness I have seen beneath the sun: when a man’s wealth is preserved to his detriment.’ (Koheles/Ecclesiastes 5:12)? You have been granted great wealth, and yet you arrogantly refuse to share it with those less fortunate? I have no doubt whatsoever that your wealth will ultimately be your downfall – if not in this world then in the next, when you will be forced to stand judgment on your heartless apathy.”
“That’s cute,” Reb Matis said. “But if the Rav was looking to do the mitzvah of bikur cholim in earnest, I suspect he would have better spent his time visiting the hospitals, where the truly sick lie, waiting for someone to come and pay attention to them, rather than visiting me and trying to heal me with his poorly-argued rebuke.”
“You’re right,” the Rav said, “but I have a hidden reason why I chose to come here and do the mitzvah of bikur cholim specifically with you. However, I won’t tell you it unless you promise to give me at least a small donation for my cause.”
Matis’s curiosity was piqued. “Ok, you’ve got me – tell me why.”
“Chazal, our Sages, commenting on parsahas Vayechi, say that when Yosef first came to visit his father, Yaakov, he was deathly sick. Once Yosef entered the room, however, he felt an immediate improvement in his condition, and was able to sit up, as it says (48:2), ‘And Yisrael (Yaakov) was strengthened, and he sat up on the bed.’ One who visits the sick, the Sages teach, removes one-sixtieth of his sickness – this is why he suddenly felt stronger. The concept is in fact alluded to in this very verse: The numerical value of the bed (Hebrew: hamitah) is 59 – to teach us that after Yosef’s visit, Yaakov was left with only 59/60th of his illness. So of course I’d much rather visit you – and have the pleasure of removing 1/60th of your ‘sickness.’” (Maaseh Shoshan)
The Midrash (Pesikta Rabasi 25) says that during the times of the Bais HaMikdash (Holy Temple), there was a man named Navos who had a very beautiful voice. On Yamim Tovim, when everyone gathered in Jerusalem, thousands would gather to hear his prayers. One year, Navos decided he couldn’t be bothered to come, despite the disappointment of his admirers. Shortly afterwards he was killed and his land confiscated (see Melachim/Kings I 21). Paradoxically, had Navos ascended to Jerusalem and fulfilled the mitzvah of pilgrimage, the Midrash says his land would not have been taken, because the Torah promises (Shemos/Exodus 34:24), “No man shall covet your land when you go up to appear before HaShem, your G-d, three times a year.”
Mefarshim explain that Navos’s error was that he thought his melodious voice was his gift – to use or forsake as he pleased – when in fact it’s ‘on loan’ from HaShem to use in ways that increase His honor and bring pleasure and joy to others. Since he misappropriated his ‘property,’ he had his property taken away from him.
The concept of wealth preserved to its owner to his detriment doesn’t only apply to money. Everyone has gifts. A nice voice; a good head; sensitivity; a good cook; organized; physical strength; tirelessness; unflappability; joy… We may not think much of our gifts, and perhaps we shouldn’t let them get to our heads, but if we allow ‘humility’ to prevent us from using our gifts – many or few they may be – to enrich others’ lives, we will be held accountable, on this world or the next.
The word matana, gift, is from the root nasan -– to give. Nasan, both in Hebrew and English, is a palindrome – perhaps hinting that what we’re given must be given back. Have a good Shabbos.
Torah study all day and night
There are those special individuals, however, for whom Torah study is not simply a hobby or even an enjoyable or uplifting experience. It consumes them. Their hearts burn with the fire of the Torah; they invest every waking hour and every drop of their energy and resources in its understanding and analysis. It is said about the Chazon Ish zt"l that one would often find him learning in bed, not because he liked to learn reclining, but because, "just because I don't have enough energy to stay on my feet doesn't mean I can't squeeze out another few drops for the Torah!" He would only sleep when he simply collapsed from exhaustion.
The Netziv (R' Naftali Zvi Berlin zt"l, Rosh Yeshiva of the famous Yeshiva of Volozhin) was once told that one of his students was studying Torah for close to twenty hours a day! He called the student in and warned him about the dangers of burn-out and over exertion. "But Rebbe," he said respectfully, "it is said that when you were a Yeshiva bachur you too studied for close to twenty hours a day!"
"Not true!" he implied emphatically. "It is true that I studied for 16 hours a day, seven days a week, for twenty-five years. But twenty hours - never!" (We should merit that, when our time comes, we may have invested at least a few days of our lives with this type of Torah study!) (www.Torah.org)
Shabbos: Ta’am HaChaim Vayechi 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
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
Shabbos: Ta’am HaChaim Vayechi 5770
From Mercy to Justice
Introduction
ויברך את יוסף ויאמר האלקים אשר התהלכו אשר אבתי לפניו אברהם ויצחק האלקים הרעה אתי מעודי עד היום הזה, he blessed Yosef and he said, “O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day (Bereishis 48:15).
In this week’s parasha the Torah records the blessings that Yaakov conferred upon Yosef and his sons. It is said (Bereishis 48:15) HaElokim asher hishalchu avosai lifanav Avraham viYitzchak HaElokim haroeh osi meiodi ad hayom hazeh, O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day. It appears from these words of Yaakov that the concept of Elokim, the attribute of Justice, was a dominant presence in his lifetime. What is it that Yaakov was seeking to highlight with these words?
Yaakov wished to be the justified firstborn
In collaboration with my esteemed chavrusa, Howard Greenstein, we discovered an amazing theme that runs through the entire life of Yaakov. Let us take a closer look at the beginning, or even prior to the life of Yaakov. When Rivka gave birth to her twin sons, Yaakov and Esav, it is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, after that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. Rashi cites the Medrash that states that Yaakov was justified in grasping onto Esav’s heel. The reason for this is because Yaakov was formed from the first drop and Esav from the second. This is analogous to a funnel with a narrow opening. When one places two stones inside the funnel, the one that enters first will exit last and the one that enters last will exit first. Similarly, Esav who was formed last exited first, and Yaakov who was formed first exited last. Yaakov thus sought to prevent Esav from exiting first, as Yakov desired that in addition to being the first formed, he should be the first born and in this way he would be justified in earning the birthright. The word that Rashi uses for justified is din, which is normally translated as justice. What is the explanation of the Medrash that states that Yaakov sought to be justified as the firstborn?
HaShem had to create the world with justice and mercy
In order to have a better perspective of what Yaakov was seeking, it is worth examining another statement of the Medrash. It is said (Ibid 1:1) Bereishis bara Elokim eis hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi writes that the Torah does not state bara HaShem, as initially HaShem wished to create the world with the Attribute of Justice. However, HaShem saw that the world would not exist with justice alone, so HaShem first instituted the Attribute of Mercy and adjoined mercy with justice. It is for this reason that it is said ( Ibid 2:4) biyom asos HaShem Elokim eretz vishamayim, on the day that HaShem G-d made earth and heaven. This teaches us that the ideal world is a world that stands on justice, but a world of only justice is unsustainable.
Esav really represents the Attribute of Mercy
In a similar vein, Esav was born first, but in reality, Yaakov was to be born first. In order to understand this phenomenon, we must reexamine our understanding of Esav’s role in this world. We are accustomed to viewing Esav and his cohorts as evil, and the ultimate goal is to rid the world of Esav and the evil that he represents. While this concept may be true on the surface, the reality is that Esav represents a true benefit to the Jewish People. To quote the Medrash (cited by Rabbi Eliyahu Munk in World of Prayer) , in the prayer of Shemone Esrei we recite the words hamachazir shechinaso litziyon, Who returns His Divine Presence to Tziyon. The Medrash interprets this to mean that the chazir (pig) Esav, will be the catalyst to return the Jewish People to the Promised Land. Thus, Esav is essentially the symbol of HaShem’s Attribute of Mercy in this world, although its attribute appears to be shrouded in justice. We can understand the creation of the world in the same vein. HaShem wished to create the world only through justice, i.e. in a way that people would always deserve HaShem’s generosity. However, HaShem foresaw that people would not be deserving, so He instituted the Attribute of Mercy so that the world would be sustainable. Thus, mercy is far from the ideal existence.
Yaakov wished to exist on a plane of justice
We find proof to this idea in Yaakov’s declaration to HaShem upon fleeing from Esav. It is said (Ibid 28:21) vishavti vishalom el beis avi vihayah HaShem leElokim, and I return in peace to my father’s house, and HaShem will be a G-d to me. The Sforno writes that Yaakov was saying, “then HaShem, Who is merciful, will be a judge for me if I do not serve Him with all my abilities. Alternatively, Yaakov’s words can be interpreted as follows, “HaShem, Who normally conducts Himself with the Attribute of Mercy, will conduct Himself towards me with the Attribute of Justice. This Attribute of Justice does not refer to punishment and retribution. Rather, it refers to the ideal existence of the world, which HaShem sought to create at the beginning of the world. In this light we can also understand why at birth Yaakov sought to be the firstborn bidin, in justification. Yaakov was seeking that the world should be conducted the way HaShem desired initially.
Yitzchak blessed Yaakov to be deserving of HaShem’s generosity
This idea was also expressed in the blessings that Yitzchak conferred upon Yaakov. It is said (Ibid 27:28) viyiten lecho HaElokim mital hashamayim umishmanei haaretz virov dagan visirosh, and may G-d give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine.. Rashi writes that Yitzchak specifically used the word HaElokim as this word means bidin, according to the rules of justice. If a Jew is deserving, he will receive HaShem’s blessings, and if he is not deserving, he will not receive the blessings. Yitzchak also sought to have HaShem conduct Himself with Yaakov according to the Attribute of Justice. This meant that Yaakov would only be a beneficiary of HaShem’s generosity if he was deserving. In brief, Yaakov sought o lead his life according to a standard of justice, which would translate into him receiving from HaShem’s goodness only if he was worthy.
The Shabbos connection
We can now understand why Yaakov blessed Yosef and his sons by using the word Elokim, thus symbolizing the manner in which HaShem conducted Himself with him. While this is certainly a lofty level to live on, we see that Yaakov constantly sought to live on this exalted spiritual plane. This could be the explanation of the Medrash that Rashi cites in the begriming of Parashas Vayeishev, stating that Yaakov sought to dwell in tranquility. Yaakov wished to lead a life where he would only receive from HaShem’s goodness if he was deserving. We know that Yaakov reflects Shabbos, a time that is without boundaries. On Shabbos we recite verses that describe the culmination of creation, where Elokim finished His labor of the week, and Elokim blessed the seventh day. Shabbos is a day when we are the recipients of HaShem’s goodness, and in order to merit being recipients of that goodness, we must be deserving. The manner in which we can be deserving of HaShem’s goodness is by preparing for the Holy Shabbos and observing it properly. HaShem should allow us to aspire to be beneficiaries of His justice and to bask on Shabbos in His Infinite Light.
Shabbos Stories
Give it up
Many years ago, as the result of a tragic fire that destroyed many of the houses, businesses and public buildings in his city, the Rav hair (Rabbi of the city) was reduced to being a fundraiser – wandering from town to village soliciting funds to help his brethren rebuild their homes, and their lives.
Most of the people he met were touched by the story he told, and gave generously according to their means. Without delay, he would dispatch whatever money he raised back to the elders of the city, who were overseeing the rescue and recovery effort.
The Rav’s pleas were so convincing that he managed to convince even the most miserly of Jews to participate – at least until the day he entered Reb Matis’s jewelry store. If the lavishly furnished shop and top-notch jewelry was any indication, Reb Matis – whose name graced the ornate sign that hung outside – was a man of means. The Rav hoped he could secure a generous donation, but it soon became apparent that that was easier said than done.
Reb Matis interrupted the Rav’s carefully prepared appeal. “Ha-Rav, with all due respect, don’t waste your time. I try my best to do mitzvos, but I’m not in the habit of distributing my hard-earned parnasah to others. I was also a pauper, and I worked like crazy to build up this store. I’m sorry for your townsfolk, and sincerely wish them the best in rebuilding their lives – which I think they can do without my largesse if they try hard enough – but I refuse to act as a crutch for the unfortunate, which teaches them to rely on others rather than resorting to their own ingenuity.”
“That’s ridiculous,” the Rav said. “We’re not talking about beggars who won’t take a job. These peoples’ lives were destroyed – their homes and businesses burned to the ground – how can you be so heartless as to not help them get back on their feet.”
“Oh but I am helping them,” Reb Matis responded coldly. “I’m teaching them one of life’s most valuable lessons: Do for yourself, and rely on no one.” “That’s very ‘noble’ of you,” the Rav said. “Still, according to the Torah there’s a mitzvah to perform deeds of kindness with others. Since I obviously will not coax you into being kind, I will instead turn the tables and do with you a deed of kindness.”
“What exactly do mean,” Reb Matis wondered. “I’m not in need of your philanthropy.”
“Oh but you are,” the Rav said. “You are very sick, and by visiting you I am performing the mitzvah of bikur cholim (visiting the infirm).” “I assure you, HaRav, that I’m as healthy as I am wealthy.”
“Do you then deny the prophecy of Shlomo Ha-Melech (King Solomon), the wisest of all men, who said, ‘There is a terrible sickness I have seen beneath the sun: when a man’s wealth is preserved to his detriment.’ (Koheles/Ecclesiastes 5:12)? You have been granted great wealth, and yet you arrogantly refuse to share it with those less fortunate? I have no doubt whatsoever that your wealth will ultimately be your downfall – if not in this world then in the next, when you will be forced to stand judgment on your heartless apathy.”
“That’s cute,” Reb Matis said. “But if the Rav was looking to do the mitzvah of bikur cholim in earnest, I suspect he would have better spent his time visiting the hospitals, where the truly sick lie, waiting for someone to come and pay attention to them, rather than visiting me and trying to heal me with his poorly-argued rebuke.”
“You’re right,” the Rav said, “but I have a hidden reason why I chose to come here and do the mitzvah of bikur cholim specifically with you. However, I won’t tell you it unless you promise to give me at least a small donation for my cause.”
Matis’s curiosity was piqued. “Ok, you’ve got me – tell me why.”
“Chazal, our Sages, commenting on parsahas Vayechi, say that when Yosef first came to visit his father, Yaakov, he was deathly sick. Once Yosef entered the room, however, he felt an immediate improvement in his condition, and was able to sit up, as it says (48:2), ‘And Yisrael (Yaakov) was strengthened, and he sat up on the bed.’ One who visits the sick, the Sages teach, removes one-sixtieth of his sickness – this is why he suddenly felt stronger. The concept is in fact alluded to in this very verse: The numerical value of the bed (Hebrew: hamitah) is 59 – to teach us that after Yosef’s visit, Yaakov was left with only 59/60th of his illness. So of course I’d much rather visit you – and have the pleasure of removing 1/60th of your ‘sickness.’” (Maaseh Shoshan)
The Midrash (Pesikta Rabasi 25) says that during the times of the Bais HaMikdash (Holy Temple), there was a man named Navos who had a very beautiful voice. On Yamim Tovim, when everyone gathered in Jerusalem, thousands would gather to hear his prayers. One year, Navos decided he couldn’t be bothered to come, despite the disappointment of his admirers. Shortly afterwards he was killed and his land confiscated (see Melachim/Kings I 21). Paradoxically, had Navos ascended to Jerusalem and fulfilled the mitzvah of pilgrimage, the Midrash says his land would not have been taken, because the Torah promises (Shemos/Exodus 34:24), “No man shall covet your land when you go up to appear before HaShem, your G-d, three times a year.”
Mefarshim explain that Navos’s error was that he thought his melodious voice was his gift – to use or forsake as he pleased – when in fact it’s ‘on loan’ from HaShem to use in ways that increase His honor and bring pleasure and joy to others. Since he misappropriated his ‘property,’ he had his property taken away from him.
The concept of wealth preserved to its owner to his detriment doesn’t only apply to money. Everyone has gifts. A nice voice; a good head; sensitivity; a good cook; organized; physical strength; tirelessness; unflappability; joy… We may not think much of our gifts, and perhaps we shouldn’t let them get to our heads, but if we allow ‘humility’ to prevent us from using our gifts – many or few they may be – to enrich others’ lives, we will be held accountable, on this world or the next.
The word matana, gift, is from the root nasan -– to give. Nasan, both in Hebrew and English, is a palindrome – perhaps hinting that what we’re given must be given back. Have a good Shabbos.
Torah study all day and night
There are those special individuals, however, for whom Torah study is not simply a hobby or even an enjoyable or uplifting experience. It consumes them. Their hearts burn with the fire of the Torah; they invest every waking hour and every drop of their energy and resources in its understanding and analysis. It is said about the Chazon Ish zt"l that one would often find him learning in bed, not because he liked to learn reclining, but because, "just because I don't have enough energy to stay on my feet doesn't mean I can't squeeze out another few drops for the Torah!" He would only sleep when he simply collapsed from exhaustion.
The Netziv (R' Naftali Zvi Berlin zt"l, Rosh Yeshiva of the famous Yeshiva of Volozhin) was once told that one of his students was studying Torah for close to twenty hours a day! He called the student in and warned him about the dangers of burn-out and over exertion. "But Rebbe," he said respectfully, "it is said that when you were a Yeshiva bachur you too studied for close to twenty hours a day!"
"Not true!" he implied emphatically. "It is true that I studied for 16 hours a day, seven days a week, for twenty-five years. But twenty hours - never!" (We should merit that, when our time comes, we may have invested at least a few days of our lives with this type of Torah study!) (www.Torah.org)
Shabbos: Ta’am HaChaim Vayechi 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
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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Wednesday, November 25, 2009
Shabbos: Ta’am HaChaim Vayeitzei 5770
שבת טעם החיים ויצא תש"ע
Shabbos: Ta’am HaChaim Vayeitzei 5770
A Dream of Ascent
Introduction
ויחלם והנה סלם מצב ארצה וראשו מגיע השמימה והנה מלאכי אלקים עלים וירדים בו
And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of G-d were ascending and descending on it. (Bereishis 28: 12)
The Torah records how Yaakov was headed to his uncle Lavan in Aram (modern day Iraq) and he stopped off at the site of the Holy Temple. The sun set early and Yaakov dreamt that there was a ladder extending from the earth towards the heaven, and angels of HaShem were ascending and descending on it. The Midrash (Vayikra Rabbah 29:2) relates an intriguing dialogue between HaShem and Yaakov. Yaakov witnesses the ascendancy of various angels of the gentile world, and he sees them all ascending and then descending. When he witnesses the angel of Esau ascending higher and higher, Yaakov asks HaShem if this angel will ever descend. HaShem responds with a verse that states (Ovadiah 1:4) even if you raise your nest like an eagle or if you place your nest amongst the stars, I will bring you down from there – the word of HaShem. This verse alludes to Esav, who throughout history will ascend like an eagle and at the End of Days he will experience his downfall. Subsequently, HaShem instructs Yaakov to ascend the ladder. Yaakov questions HaShem if perhaps he too would ultimately have to descend, and HaShem assured Yaakov that he would not descend. The Midrash concludes that Yaakov did not believe and he did not ascend. This lack of faith is reflected in the verse that states (Tehillim 78:32) nevertheless, they sinned further and did not believe in His wonders. HaShem informed Yaakov that due to his lack of faith, his descendants would be subjugated to the nations of the world in four exiles. Yaakov then became fearful that the exile would last forever. HaShem reassured Yaakov that the gentiles would eventually be decimated but the Jewish People would suffer in this world so that they would be cleansed from their sins for the World to Come.
Yaakov was always ascending, refusing to be complacent
This Midrash is puzzling, as we are not told why Yaakov did not trust in HaShem that his ascension would be for eternity. The simple interpretation of the Midrash is that Yaakov was lacking in faith and was punished that his descendants would suffer in exile. However, we can interpret this Midrash in a positive manner that will explain why Yaakov did not ascend. The Torah records the years of Yaakov in ascending order, i.e. seven years, and one hundred and forty years. The commentators (see Otzar Chaim Parsahas Chaye Sara) write that this variation demonstrates to us that Yaakov led a life of ascendancy. Yaakov was constantly striving for higher spiritual levels and was never complacent with his current situation.
The Vilna Gaon rejects the offer of the angels
It is said that the great Gaon of Vilna (Rabbi Elijah 1720-1797) was approached by angels from on high who offered to study Torah with him. Surprisingly, the Gaon rejected their offer, as he explained that he wished to toil in Torah study and not receive it as a gift.
Yaakov wished to ascend with his own effort
We can understand the above-cited Midrash in a similar vein. The Gemara (Brachos 55b) teaches us that a person’s dreams reflect the thoughts that he has during the day. Given the fact that Yaakov was constantly preoccupied with thoughts so spiritual growth, even in his dreams he was contemplating spiritual ascent. Thus, when HaShem offered him to ascend, he refused. The expression “he did not believe and he did not descend” alludes to the idea that he did not believe in himself, as he was never complacent. Yaakov chose not to ascend, as this would have been tantamount to receiving spirituality on a silver platter. Such a gift was the antithesis of Yaakov’s motif of struggling in this world to achieve the reward.
No pain no gain
We are often presented with situations where we can take the easy route to greatness. Yet, the Mishnah (Avos 5:21) instructs us that commensurate with the struggle is the reward. As the expression goes, “no pain no gain.” One should always embrace the struggle and then he can be certain of the reward that is awaiting him at the end.
The Shabbos connection
The Gemara teaches us that Yaakov reflects Shabbos, which is deemed to be a reward without parameters. During the week one may feel that he is not ascending the spiritual ladder at a quick enough pace. On the Holy Shabbos, however, one should be assured that HaShem affords His Beloved nation with the opportunity to scale the heights of spirituality. HaShem should allow us to realize that despite all our struggles, if we put in the proper effort, we can ascend to the Heavenly Throne and maintain a close relationship with HaShem.
Shabbos Stories
Preparing for the Satmar Rebbe
We are all familiar with the kedusha of the first Satmar Rebbe and we are still in awe of his saintliness. The following two stories illustrate the level of esteem held by other gedolim of him in his generation.
In the Skulener Rebbe’s later years he was very sick. At one point he was advised to see a doctor not far from Kiryas Yoel, the Satmar village in upstate New York, which was home to the Satmar Rebbe. The Skulener Rebbe asked that on the trip upstate he stop by the Satmar Rebbe before the doctor’s appointment for a bracha (blessing) for good health. The meeting between the gabbaim was arranged. The Skulener Rebbe fell asleep in the car ride up to Kiryas Yoel, and when he was awoken by his gabbai he found himself already in Kiryas Yoel. The Rebbe's gabbai had gone in to the Satmar Rebbe, letting the Skulener get his rest, and when he finally woke up the Rebbe he told him that the Satmar Rebbe was waiting for him, “now,” at that exact moment. The Skulener Rebbe, incredulous, said, “vos??” The gabbai repeated, “the Rebbe is waiting for you. I just went in to him a minute ago, and he’s waiting for you right now. We have to go in right now!” The Skulener Rebbe again said, “vos??” The gabbai said, “but you said that you wanted to get the Rebbe’s bracha before you went to the doctor...because you’ve been sick...” The Skulener Rebbe responded with a look of astonishment on his face, “you expect me to go in to see the Satmar Rebbe without preparation? To just start talking to him?” The gabbai pleaded with him. “This is your one chance as we have to get to the doctor’s office, and you can still meet with the Rebbe for a few minutes. You said that you needed his bracha!” The Rebbe told his gabbai that it was out of the question. They turned the car around, and went straight to the doctor’s office. The Skulener Rebbe never met with the Satmar Rebbe again, and never got his bracha. It just wasn’t possible to speak with, and be in the presence of the Satmar Rebbe without lengthy preparations in ruchnius (spirituality).
Rav Segal, the Manchester Rosh Yeshiva was planning a trip to America. One of the fellows from the kollel came up to him, and asked for a favor: “I know that the Rosh Yeshiva is planning on meeting with the Satmar Rebbe during his trip to the States. My wife and I have been trying for years to have a child, but with no success. Would the Rosh Yeshiva be so kind as to get a bracha from the Satmar Rebbe during his meeting?” The Rosh Yeshiva assured him that he would.
Pr4ior to meeting the Rebbe, Rav Segal prepared by engaging in a SIX HOUR MUSSAR SEDER. He cried, and he beseeched, with his head toward shamayim (heaven). Subsequent to his preparations the meeting took place. As Rav Segal was walking back to the car his gabbai said, “oy!! You forgot to ask for the bracha for the avreich at the yeshiva! OK, let’s run back in quickly.” The Rosh Yeshiva said, “vos??” He said, “it’ll take a second, let’s just run back in, as the door is probably still open!” The Rosh Yeshiva said, incredulously, “vos?? You expect me to go in to see the Satmar Rebbe without preparation?” The gabbai pleaded, “but you just came out. You were just in a very lofty state. You prepared for six hours beforehand. And you promised this avreich a bracha from the Satmar Rebbe.” The Rosh Yeshiva said “It’s completely out of the question. I will not walk in to see the Satmar Rebbe without preparing myself properly.” “What do we do??” questioned the Gabbai. “I’ll give him the bracha myself. There’s just no other way.” And so they left, and later flew back to England. The Rosh Yeshiva did give the avreich a bracha, and less than a year later on Rosh Hashanah it was whispered into the Rosh Yeshiva’s ear before tekias shofar that the bracha had come to fruition.
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), who was given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. “All my life there was something that bothered me, and I just figured out the answer,” he said. “On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It’s because angels can’t partake in earthly pleasures. They can't taste food. We don’t want to show them disrespect by eating in front of them, so we say goodbye before we begin our meal,” at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Imrei Yosef of Spinka
The residents of the city of Marmarosh, Romania, suffered from terrible poverty. The Imrei Yosef, Rabbi Yosef Meir Weiss, first Spinka Rebbe, was no exception. He lived in Marmarosh just before moving to Spinka, where he established his dynasty. In Marmarosh he didn’t even have enough money to buy wood to heat his home in the winter. One wealthy follower of the Rebbe owned several forests, and he would send wood to the Rebbe at the beginning of each winter. It was stored in a shed in the Rebbe’s courtyard.
One bitterly cold night a desperate villager stole into the Rebbe’s shed to take some wood. In the pitch dark he felt around for a few loose logs. As he was pulling out a piece of wood, a pile of logs collapsed on him, and he was badly injured. But bleeding and writhing in pain, he was able to suppress his screams of agony lest someone catch him in the act of stealing, and from the Rebbe, no less.
The next day the Rebbe found out about the incident. Word spread around town, and the thief locked himself up in his house. But just what did the Rebbe have to say about the theft? “I am ashamed to open my mouth if a poor, brokenhearted Yid risked such danger in my house because of his terrible poverty.” The Rebbe, in need of that wood to fight off the bitter winter in Marmarosh, didn’t rebuke the man. He didn’t even put a lock on the shed. Instead he put in a request to have lighting installed in the shed, just in case anyone else needed to “borrow” some wood. “If not I would not be able to call this a Jewish home,” said the Spinka Rebbe. And a lantern was lit each night in the courtyard from then on outside the Rebbe’s shed.
Reb Arele Roth and a disenchanted man
Reb Arele Roth, founder of chassidus Shomrei Emunim came to Jerusalem in 1925. He was known for his fervent and emotional style of prayer and worship. In Satu Mare (Satmar), Hungary, at the time, he was viewed as being inordinately intense, and became somewhat of a curiosity. Such was his manner of conducting himself that the students from the Satmar yeshiva were banned from visiting or even laying eyes on him. It is said that he often had to change his shirt up to two times during Shabbos morning prayers. He often stretched out the davening to four or five hours. Such was his intensity. When he moved to Jerusalem in 1925 he had decided to become a sofer (a scribe), but his teacher quickly realized that this was no ordinary human being and, soon after, Reb Arele Roth founded Shomrei Emunim.
On one occasion at a simcha the Rebbe was dancing fervently in the middle of a circle. Amidst his ecstasy he opened his eyes, and noticed a man with a disturbed face, perhaps a misnagid (opponent of chassidim) looking on with contempt. Reb Arele broke the circle, took the man by the hand, and led him into the middle of the circle. He began to dance with him, and looked into his eyes. The man was transformed. Never before had he seen such an expression and, amidst the dancing, never before had he conceived of such ecstasy. The man never looked back. He became a devoted chassid of the Rebbe. Such was Reb Arele’s intensity and influence. (Adapted from http://rebbestories.blogspot.com)
A surgical procedure
In 1854, Rabbi Yehoshua Rokeach, the Belzer Rebbe, suffered from a succession of mysterious ailments. Although he was in much pain, he maintained a cheerful countenance on the outside. His chassidim, however, were greatly worried-not just because of the illnesses themselves, for they were all curable, but because of certain disturbing hints from the Rebbe that his end was near.
The next time the Rebbe’s condition worsened, they decided to spare no expense and bring him to Vienna. There, in the finest medical facility in Europe, they took him to be examined by top specialists. The doctors announced their diagnosis: an immediate and risky operation was urgently necessary.
The Belzer made his preparations. He immersed in the mikveh; he wrote his will; he recited with great emotion the words of the Final Confession. Only then, in an exalted spirit of awe and love of G-d, did he allow himself to be placed on the operating table.
The surgical team assembled around the Rebbe. All awaited the chief surgeon’s signal to the anesthetist to begin his procedure.
Suddenly, to everyone’s surprise, the Rebbe called out to one of the surgeons. After confirming his first name, he said: “Moses? You’re a Jew, aren’t you?” The doctor quietly nodded his head.
Moses, whose given name was actually Moshe Yitzchak, was from a small town called Linden. There he had grown up in a traditional Jewish home. His father had tried his best to provide him a strong Jewish education, but alas, the boy’s heart was drawn in a completely different direction. As his head filled with visions of more cosmopolitan, attracting vistas, he grew further and further from the values of his nurturing home. As soon as he was of age, he left Linden and his distraught parents, and headed for the great metropolis of Vienna.
The first step he took in his new life was to change his name to Moses. Next, he enrolled in a secular school, where thanks to his brilliant mind and determined diligence, he caught up to and surpassed his age-mates by absorbing an extraordinary large amount of material in a relatively short period of time.
Armed with his decree, he was accepted to the medical school of the university, and there too he was highly successful. Soon after, he became established as a first-class physician and surgeon.
Unfortunately, the more he succeeded, the further he drifted from his Jewish roots. No longer could anyone recognize the sophisticated Dr. Moses as the small-town Moshe Yitzchak of Linden.
Although Moses’ nod of affirmation of his Jewish identity was small and unobtrusive, it was noticed by everyone in the room. There was absolute silence when the Rebbe continued: “Moses, do you believe that G-d Al-mighty created the world and conducts it?” After a short hesitation the perplexed Moses answered, “Yes, Rabbi, I do.”
The medical staff looked on in astonishment, but the Rebbe seemed oblivious to their stares as all his attention was focused on the doctor. “And what about Moshiach the righteous one who any moment will come and redeem our people from the exile? Do you believe that, Moses?”
This time Moses was silent longer. He selected his words carefully. “Uh, I believe that there will come a certain time when there will be a redemption, but I don't believe that it will come about through a Messiah, a single person, who will rule over the whole world and everyone will be in awe and fear of him. Such a thing is not within the realm of rational possibility; so I can’t accept it.”
The Belzer Rebbe lifted his head and turned to face Moses directly. He opened wide his powerful eyes, two bright shining orbs radiating kindness and goodness, but also power and authority.
The Rebbe’s penetrating gaze fastened on Moses. He felt it burning into him. He tried to avert his own eyes but was unable. It was as if they were magnetically attached to those of the Rebbe.
The stunned members of the medical team saw their comrade's face turn deathly pale, then blush bright as a beet. Then again white, again red. His whole body was trembling and his hands had begun to shake. They had no idea what to think of this unexpected bizarre interaction, but they realized Moses must be undergoing some sort of spiritual or emotional trauma.
The tension was palpable. Moses was panting and breathing with difficulty as if he had just completed a long-distance run. He tried his best to calm himself and relax, but found himself unable to. The simple fact that someone had asserted control over him with just a glance kept him in internal turmoil.
Finally, the Rebbe averted his eyes from Moses. The surgeon felt his composure return. Then the Rebbe looked at him again, and studied his face, but this time his gaze was caressing. “Nu, Moses, now do you believe that an individual is capable of arousing fear in all those around him with just a glance of the eyes?”
Moses nodded in silent admission.
“Well, Moses, that is exactly how it will be when Moshiach arrives. G-d’s chosen one will rule over the entire world, and everyone will abandon their evil ways and turn towards G-d.”
“The Rebbe is right; I was mistaken,” muttered the abashed physician.
The drama over, the operation was able to take place. Afterwards, it was pronounced a great success, and thousands of chassidim breathed sighs of relief.
Fifteen days later the Belzer was discharged. He boarded the train to return to Belz from Vienna. To the deep sorrow of his followers, however, he never arrived, but went to his eternal reward on 23 Shevat, at age 59, during the course of the journey. Among those that merited to be in the small group of disciples present at the moment that the Rebbe passed on was his devoted chassid, Moshe Yitzchak of Linden. [Translated and freely adapted by Yerachmiel Tilles http://ascentofsafed.com]
Shabbos: Ta’am HaChaim Vayeitzei 5770
Is sponsored liRefuah Shleima Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos
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
Shabbos: Ta’am HaChaim Vayeitzei 5770
A Dream of Ascent
Introduction
ויחלם והנה סלם מצב ארצה וראשו מגיע השמימה והנה מלאכי אלקים עלים וירדים בו
And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of G-d were ascending and descending on it. (Bereishis 28: 12)
The Torah records how Yaakov was headed to his uncle Lavan in Aram (modern day Iraq) and he stopped off at the site of the Holy Temple. The sun set early and Yaakov dreamt that there was a ladder extending from the earth towards the heaven, and angels of HaShem were ascending and descending on it. The Midrash (Vayikra Rabbah 29:2) relates an intriguing dialogue between HaShem and Yaakov. Yaakov witnesses the ascendancy of various angels of the gentile world, and he sees them all ascending and then descending. When he witnesses the angel of Esau ascending higher and higher, Yaakov asks HaShem if this angel will ever descend. HaShem responds with a verse that states (Ovadiah 1:4) even if you raise your nest like an eagle or if you place your nest amongst the stars, I will bring you down from there – the word of HaShem. This verse alludes to Esav, who throughout history will ascend like an eagle and at the End of Days he will experience his downfall. Subsequently, HaShem instructs Yaakov to ascend the ladder. Yaakov questions HaShem if perhaps he too would ultimately have to descend, and HaShem assured Yaakov that he would not descend. The Midrash concludes that Yaakov did not believe and he did not ascend. This lack of faith is reflected in the verse that states (Tehillim 78:32) nevertheless, they sinned further and did not believe in His wonders. HaShem informed Yaakov that due to his lack of faith, his descendants would be subjugated to the nations of the world in four exiles. Yaakov then became fearful that the exile would last forever. HaShem reassured Yaakov that the gentiles would eventually be decimated but the Jewish People would suffer in this world so that they would be cleansed from their sins for the World to Come.
Yaakov was always ascending, refusing to be complacent
This Midrash is puzzling, as we are not told why Yaakov did not trust in HaShem that his ascension would be for eternity. The simple interpretation of the Midrash is that Yaakov was lacking in faith and was punished that his descendants would suffer in exile. However, we can interpret this Midrash in a positive manner that will explain why Yaakov did not ascend. The Torah records the years of Yaakov in ascending order, i.e. seven years, and one hundred and forty years. The commentators (see Otzar Chaim Parsahas Chaye Sara) write that this variation demonstrates to us that Yaakov led a life of ascendancy. Yaakov was constantly striving for higher spiritual levels and was never complacent with his current situation.
The Vilna Gaon rejects the offer of the angels
It is said that the great Gaon of Vilna (Rabbi Elijah 1720-1797) was approached by angels from on high who offered to study Torah with him. Surprisingly, the Gaon rejected their offer, as he explained that he wished to toil in Torah study and not receive it as a gift.
Yaakov wished to ascend with his own effort
We can understand the above-cited Midrash in a similar vein. The Gemara (Brachos 55b) teaches us that a person’s dreams reflect the thoughts that he has during the day. Given the fact that Yaakov was constantly preoccupied with thoughts so spiritual growth, even in his dreams he was contemplating spiritual ascent. Thus, when HaShem offered him to ascend, he refused. The expression “he did not believe and he did not descend” alludes to the idea that he did not believe in himself, as he was never complacent. Yaakov chose not to ascend, as this would have been tantamount to receiving spirituality on a silver platter. Such a gift was the antithesis of Yaakov’s motif of struggling in this world to achieve the reward.
No pain no gain
We are often presented with situations where we can take the easy route to greatness. Yet, the Mishnah (Avos 5:21) instructs us that commensurate with the struggle is the reward. As the expression goes, “no pain no gain.” One should always embrace the struggle and then he can be certain of the reward that is awaiting him at the end.
The Shabbos connection
The Gemara teaches us that Yaakov reflects Shabbos, which is deemed to be a reward without parameters. During the week one may feel that he is not ascending the spiritual ladder at a quick enough pace. On the Holy Shabbos, however, one should be assured that HaShem affords His Beloved nation with the opportunity to scale the heights of spirituality. HaShem should allow us to realize that despite all our struggles, if we put in the proper effort, we can ascend to the Heavenly Throne and maintain a close relationship with HaShem.
Shabbos Stories
Preparing for the Satmar Rebbe
We are all familiar with the kedusha of the first Satmar Rebbe and we are still in awe of his saintliness. The following two stories illustrate the level of esteem held by other gedolim of him in his generation.
In the Skulener Rebbe’s later years he was very sick. At one point he was advised to see a doctor not far from Kiryas Yoel, the Satmar village in upstate New York, which was home to the Satmar Rebbe. The Skulener Rebbe asked that on the trip upstate he stop by the Satmar Rebbe before the doctor’s appointment for a bracha (blessing) for good health. The meeting between the gabbaim was arranged. The Skulener Rebbe fell asleep in the car ride up to Kiryas Yoel, and when he was awoken by his gabbai he found himself already in Kiryas Yoel. The Rebbe's gabbai had gone in to the Satmar Rebbe, letting the Skulener get his rest, and when he finally woke up the Rebbe he told him that the Satmar Rebbe was waiting for him, “now,” at that exact moment. The Skulener Rebbe, incredulous, said, “vos??” The gabbai repeated, “the Rebbe is waiting for you. I just went in to him a minute ago, and he’s waiting for you right now. We have to go in right now!” The Skulener Rebbe again said, “vos??” The gabbai said, “but you said that you wanted to get the Rebbe’s bracha before you went to the doctor...because you’ve been sick...” The Skulener Rebbe responded with a look of astonishment on his face, “you expect me to go in to see the Satmar Rebbe without preparation? To just start talking to him?” The gabbai pleaded with him. “This is your one chance as we have to get to the doctor’s office, and you can still meet with the Rebbe for a few minutes. You said that you needed his bracha!” The Rebbe told his gabbai that it was out of the question. They turned the car around, and went straight to the doctor’s office. The Skulener Rebbe never met with the Satmar Rebbe again, and never got his bracha. It just wasn’t possible to speak with, and be in the presence of the Satmar Rebbe without lengthy preparations in ruchnius (spirituality).
Rav Segal, the Manchester Rosh Yeshiva was planning a trip to America. One of the fellows from the kollel came up to him, and asked for a favor: “I know that the Rosh Yeshiva is planning on meeting with the Satmar Rebbe during his trip to the States. My wife and I have been trying for years to have a child, but with no success. Would the Rosh Yeshiva be so kind as to get a bracha from the Satmar Rebbe during his meeting?” The Rosh Yeshiva assured him that he would.
Pr4ior to meeting the Rebbe, Rav Segal prepared by engaging in a SIX HOUR MUSSAR SEDER. He cried, and he beseeched, with his head toward shamayim (heaven). Subsequent to his preparations the meeting took place. As Rav Segal was walking back to the car his gabbai said, “oy!! You forgot to ask for the bracha for the avreich at the yeshiva! OK, let’s run back in quickly.” The Rosh Yeshiva said, “vos??” He said, “it’ll take a second, let’s just run back in, as the door is probably still open!” The Rosh Yeshiva said, incredulously, “vos?? You expect me to go in to see the Satmar Rebbe without preparation?” The gabbai pleaded, “but you just came out. You were just in a very lofty state. You prepared for six hours beforehand. And you promised this avreich a bracha from the Satmar Rebbe.” The Rosh Yeshiva said “It’s completely out of the question. I will not walk in to see the Satmar Rebbe without preparing myself properly.” “What do we do??” questioned the Gabbai. “I’ll give him the bracha myself. There’s just no other way.” And so they left, and later flew back to England. The Rosh Yeshiva did give the avreich a bracha, and less than a year later on Rosh Hashanah it was whispered into the Rosh Yeshiva’s ear before tekias shofar that the bracha had come to fruition.
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), who was given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. “All my life there was something that bothered me, and I just figured out the answer,” he said. “On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It’s because angels can’t partake in earthly pleasures. They can't taste food. We don’t want to show them disrespect by eating in front of them, so we say goodbye before we begin our meal,” at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Imrei Yosef of Spinka
The residents of the city of Marmarosh, Romania, suffered from terrible poverty. The Imrei Yosef, Rabbi Yosef Meir Weiss, first Spinka Rebbe, was no exception. He lived in Marmarosh just before moving to Spinka, where he established his dynasty. In Marmarosh he didn’t even have enough money to buy wood to heat his home in the winter. One wealthy follower of the Rebbe owned several forests, and he would send wood to the Rebbe at the beginning of each winter. It was stored in a shed in the Rebbe’s courtyard.
One bitterly cold night a desperate villager stole into the Rebbe’s shed to take some wood. In the pitch dark he felt around for a few loose logs. As he was pulling out a piece of wood, a pile of logs collapsed on him, and he was badly injured. But bleeding and writhing in pain, he was able to suppress his screams of agony lest someone catch him in the act of stealing, and from the Rebbe, no less.
The next day the Rebbe found out about the incident. Word spread around town, and the thief locked himself up in his house. But just what did the Rebbe have to say about the theft? “I am ashamed to open my mouth if a poor, brokenhearted Yid risked such danger in my house because of his terrible poverty.” The Rebbe, in need of that wood to fight off the bitter winter in Marmarosh, didn’t rebuke the man. He didn’t even put a lock on the shed. Instead he put in a request to have lighting installed in the shed, just in case anyone else needed to “borrow” some wood. “If not I would not be able to call this a Jewish home,” said the Spinka Rebbe. And a lantern was lit each night in the courtyard from then on outside the Rebbe’s shed.
Reb Arele Roth and a disenchanted man
Reb Arele Roth, founder of chassidus Shomrei Emunim came to Jerusalem in 1925. He was known for his fervent and emotional style of prayer and worship. In Satu Mare (Satmar), Hungary, at the time, he was viewed as being inordinately intense, and became somewhat of a curiosity. Such was his manner of conducting himself that the students from the Satmar yeshiva were banned from visiting or even laying eyes on him. It is said that he often had to change his shirt up to two times during Shabbos morning prayers. He often stretched out the davening to four or five hours. Such was his intensity. When he moved to Jerusalem in 1925 he had decided to become a sofer (a scribe), but his teacher quickly realized that this was no ordinary human being and, soon after, Reb Arele Roth founded Shomrei Emunim.
On one occasion at a simcha the Rebbe was dancing fervently in the middle of a circle. Amidst his ecstasy he opened his eyes, and noticed a man with a disturbed face, perhaps a misnagid (opponent of chassidim) looking on with contempt. Reb Arele broke the circle, took the man by the hand, and led him into the middle of the circle. He began to dance with him, and looked into his eyes. The man was transformed. Never before had he seen such an expression and, amidst the dancing, never before had he conceived of such ecstasy. The man never looked back. He became a devoted chassid of the Rebbe. Such was Reb Arele’s intensity and influence. (Adapted from http://rebbestories.blogspot.com)
A surgical procedure
In 1854, Rabbi Yehoshua Rokeach, the Belzer Rebbe, suffered from a succession of mysterious ailments. Although he was in much pain, he maintained a cheerful countenance on the outside. His chassidim, however, were greatly worried-not just because of the illnesses themselves, for they were all curable, but because of certain disturbing hints from the Rebbe that his end was near.
The next time the Rebbe’s condition worsened, they decided to spare no expense and bring him to Vienna. There, in the finest medical facility in Europe, they took him to be examined by top specialists. The doctors announced their diagnosis: an immediate and risky operation was urgently necessary.
The Belzer made his preparations. He immersed in the mikveh; he wrote his will; he recited with great emotion the words of the Final Confession. Only then, in an exalted spirit of awe and love of G-d, did he allow himself to be placed on the operating table.
The surgical team assembled around the Rebbe. All awaited the chief surgeon’s signal to the anesthetist to begin his procedure.
Suddenly, to everyone’s surprise, the Rebbe called out to one of the surgeons. After confirming his first name, he said: “Moses? You’re a Jew, aren’t you?” The doctor quietly nodded his head.
Moses, whose given name was actually Moshe Yitzchak, was from a small town called Linden. There he had grown up in a traditional Jewish home. His father had tried his best to provide him a strong Jewish education, but alas, the boy’s heart was drawn in a completely different direction. As his head filled with visions of more cosmopolitan, attracting vistas, he grew further and further from the values of his nurturing home. As soon as he was of age, he left Linden and his distraught parents, and headed for the great metropolis of Vienna.
The first step he took in his new life was to change his name to Moses. Next, he enrolled in a secular school, where thanks to his brilliant mind and determined diligence, he caught up to and surpassed his age-mates by absorbing an extraordinary large amount of material in a relatively short period of time.
Armed with his decree, he was accepted to the medical school of the university, and there too he was highly successful. Soon after, he became established as a first-class physician and surgeon.
Unfortunately, the more he succeeded, the further he drifted from his Jewish roots. No longer could anyone recognize the sophisticated Dr. Moses as the small-town Moshe Yitzchak of Linden.
Although Moses’ nod of affirmation of his Jewish identity was small and unobtrusive, it was noticed by everyone in the room. There was absolute silence when the Rebbe continued: “Moses, do you believe that G-d Al-mighty created the world and conducts it?” After a short hesitation the perplexed Moses answered, “Yes, Rabbi, I do.”
The medical staff looked on in astonishment, but the Rebbe seemed oblivious to their stares as all his attention was focused on the doctor. “And what about Moshiach the righteous one who any moment will come and redeem our people from the exile? Do you believe that, Moses?”
This time Moses was silent longer. He selected his words carefully. “Uh, I believe that there will come a certain time when there will be a redemption, but I don't believe that it will come about through a Messiah, a single person, who will rule over the whole world and everyone will be in awe and fear of him. Such a thing is not within the realm of rational possibility; so I can’t accept it.”
The Belzer Rebbe lifted his head and turned to face Moses directly. He opened wide his powerful eyes, two bright shining orbs radiating kindness and goodness, but also power and authority.
The Rebbe’s penetrating gaze fastened on Moses. He felt it burning into him. He tried to avert his own eyes but was unable. It was as if they were magnetically attached to those of the Rebbe.
The stunned members of the medical team saw their comrade's face turn deathly pale, then blush bright as a beet. Then again white, again red. His whole body was trembling and his hands had begun to shake. They had no idea what to think of this unexpected bizarre interaction, but they realized Moses must be undergoing some sort of spiritual or emotional trauma.
The tension was palpable. Moses was panting and breathing with difficulty as if he had just completed a long-distance run. He tried his best to calm himself and relax, but found himself unable to. The simple fact that someone had asserted control over him with just a glance kept him in internal turmoil.
Finally, the Rebbe averted his eyes from Moses. The surgeon felt his composure return. Then the Rebbe looked at him again, and studied his face, but this time his gaze was caressing. “Nu, Moses, now do you believe that an individual is capable of arousing fear in all those around him with just a glance of the eyes?”
Moses nodded in silent admission.
“Well, Moses, that is exactly how it will be when Moshiach arrives. G-d’s chosen one will rule over the entire world, and everyone will abandon their evil ways and turn towards G-d.”
“The Rebbe is right; I was mistaken,” muttered the abashed physician.
The drama over, the operation was able to take place. Afterwards, it was pronounced a great success, and thousands of chassidim breathed sighs of relief.
Fifteen days later the Belzer was discharged. He boarded the train to return to Belz from Vienna. To the deep sorrow of his followers, however, he never arrived, but went to his eternal reward on 23 Shevat, at age 59, during the course of the journey. Among those that merited to be in the small group of disciples present at the moment that the Rebbe passed on was his devoted chassid, Moshe Yitzchak of Linden. [Translated and freely adapted by Yerachmiel Tilles http://ascentofsafed.com]
Shabbos: Ta’am HaChaim Vayeitzei 5770
Is sponsored liRefuah Shleima Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos
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
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Thursday, July 9, 2009
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
שבת טעם החיים פרשת פינחס תשס"ט
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?
Loving a fellow Jew is an everyday requirement
The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?
We need to act and to pray
In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.
The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos 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
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?
Loving a fellow Jew is an everyday requirement
The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?
We need to act and to pray
In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.
The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos 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, June 24, 2009
Shabbos: Ta’am HaChaim Parashas Korach 5769
שבת טעם החיים פרשת קרח תשס"ט
Shabbos: Ta’am HaChaim Parashas Korach 5769
Korach was not for the sake of Heaven
Introduction
In this week’s parashah the Torah records the incident where Korach challenged the authority of Moshe. The Mishna in Avos (5:17) refers to this dispute as a machlokes shelo lisheim shamayim, a dispute not for the sake of Heaven. There are various explanations for this statement. One opinion is that the Mishna refers to the machlokes as a dispute between Korach and his entourage. Thus, the problem with this dispute was that Korach and his following had internal disputes. I have always found this interpretation difficult to understand, as it appears from the Torah that Korach was always on the same page as his followers. Another interpretation that is offered is that the sof, the end of the dispute, was not sustainable, whereas the machlokes between Hillel and Shammai was sustainable. This interpretation is also difficult to understand, as it would appear odd to equate the rebellion of Korach to the intellectual disputes of the Sages. What, then, is the Mishna teaching us by contrasting the two seemingly unrelated disputes? Reb Yeruchem Levovitz provides the answer to the question of why the Mishna equates the machlokes of Korach to the machlokes of Hillel And Shammai. Reb Yeruchem writes that the Mishna is teaching us that all that was lacking in the dispute that Korach had with Moshe was that Korach was not lisheim shamayim. Let us understand what it means to be lisheim shamayim. Hillel and Shammai were certainly lisheim shamayim. They were engaged in Talmudic disputes. What sort of dispute was Korach was engaged in? It would seem that Korach was essentially engaged in a dispute with himself. The Gemara (Sanhedrin 109b) states that Korach took for himself a mekach ra, a bad acquisition. What does mekach ra mean? Every person is looking for a good name for himself. Korach was also looking out for his name. The Medrash (Bamidbar Rabbah 18:8) states that Korach saw that Shmuel the prophet would be his descendant and Korach wished to be a part of this legacy. One must wonder, however, why Korach felt it necessary to act on this vision. Would it not have been sufficient for Korach to know that he would have illustrious descendants?
Korach challenged morality and Shmuel rectified it
The answer to this question is that after Korach challenged Moshe, it is said (Bamidbar 16:4) vayishma Moshe vayipol al panav, Moshe heard and fell on his face. The Gemara (Sanhedrin 110a) states that the reason Moshe fell on his face is because Korach and his followers accused Moshe of committing adultery. This statement of the Gemara requires a deep explanation. Is it possible that Moshe, who had ascended to Heaven and (according to the Meshech Chochmah in his introduction to Shemos) had lost his free choice, could have possibly succumbed to such a grievous sin? Perhaps the explanation of this Gemara is that the Pinei Menachem writes that the Medrash (Bamidbar Rabbah 18:3) states that Korach challenged the mitzvah of tzitzis, whereas Korach’s descendant, Shmuel, perfected the ideal of tzitzis. The Pinei Menachem proves this point from the fact that prior to killing Agag, the Amalekite king, Shmuel told Agag (Shmuel I 15:33) kaasher shiklah nashim charbecha kein tishkal minashim imecho, “just as your sword made women childless, so shall your mother be childless among women.” This proclamation, writes the Pinei Menachem, alludes to the idea that Amalek sought to permeate the Jewish People with immoral thoughts, and Shmuel was able to rectify this sin. We can now understand why Korach accused Moshe of committing adultery, as the Gemara (Kiddushin 70b) states kol haposeil bimumo poseil, that one who finds a fault in someone else, it is certain that the accuser himself has that fault. In a certain sense, Korach himself was guilty of adultery, as the mitzvah of tzitzis serves as a protection from immortality (see Gemara Menachos 44a). One who debates the holiness of tzitzis must certainly be suspect regarding issues of morality. Although it is difficult to suggest that this was the deficiency in Korach’s character, it is even more difficult to suggest that Moshe was guilty in any form of this sin. Let us understand, then, how this deficiency relates to the dispute that Korach had with Moshe.
Desire for wealth and immorality are related
Korach was a very wealthy person, and he attempted to use his wealth to challenge Moshe’s authority. The sin of immorality is very similar to the desire for wealth, as it is said (Mishlei 6:26) ki viad isha zonah ad kikar lachem, because, for the sake of a licentious woman, [one may beg] for a loaf of bread. Once one is caught in the web of immoral desire, it is very difficult to extricate himself. Korach was a smart person, but his desire for wealth and honor led him to sin. While Korach did not actually commit the sin of adultery, he is likened to one who committed the sin, because he allowed his desires to overtake him.
Korach could not accept parameters
When we refer to the dispute of Korach, we are not just referring to the dispute that Korach had with Moshe. Rather, the Mishna is also alluding to the dispute that Korach had with shamayim, i.e. all Heavenly matters. By challenging the authority of Moshe, Korach ultimately sought to bring a spiritual downfall to the Jewish People. Korach was lo lisheim shamayim, not for the sake of Heaven, as his actions demonstrated that he was not within the parameters that HaShem set in the world. It is said (Koheles 5:1) al tivaheil al picho vilibicho al yimaheir lihotzi davar lifnei HaElokim ki HaElokim bashamayim viatah al haaretz al kein yihyu divarecho miatim, be not rash with your mouth, and let not your heart be hasty to utter a word before G-d; for G-d is in heaven and you are on earth, so let your words be few. Korach, in his challenge to Moshe, demonstrated that he was not willing to accept the parameters of heaven and earth. The idea that Moshe had ascended to heaven at Sinai and was now on a higher level than everyone else was something that Korach could not tolerate. For Korach, it was either we are all on heaven or we all are on earth. Indeed, the punishment that Korach and his followers received is that they were all swallowed up by the earth and were lost from the Jewish People.
Immorality is deemed to be a shtus
Furthermore, the Medrash (Bamidbar Rabbah 18:8) states that Korach’s eye deceived him. The eye alludes to the sin of immorality (see Rashi to Bamidbar 15:39) and although Korach may have not been contemplating such a grave sin at the time, his actions were going to lead him to the most immoral sins. This is also why the Medrash refers to Korach’s sin as a shtus, foolishness, as the Gemara (Sota 3a) states that one does not commit the sin of adultery unless a ruach shtus, a spirit of foolishness, enters him. We can now understand why Korach chose to act on his vision where he saw Shmuel as his descendant. While Korach understood that Shmuel would be great person, he felt that the best way to serve HaShem was without limitations Korach’s mistake was that it is specifically regarding immorality that it is said (Vayikra 19:2) kedoshim tihyu, and Rashi explains that wherever there is a fence from immorality, that is where there is holiness. When Korach attempted to breach these fences, he was declared guilty of the same sin of which he had accused Moshe.
Summary
In conclusion, Korach disputed Moshe’s authority and accused him of adultery, a flaw that Korach apparently had within himself. This dispute was deemed a dispute that was not for the sake of heaven, because Korach did not wish to accept the parameter of holiness, despite his claim that the whole nation was holy and HaShem was amongst them. Korach did not accept the idea that HaShem had instituted various levels of holiness in the world and amongst people, and this intolerance led to Korach’s downfall.
The Shabbos connection
The Zohar states that Korach challenged the concepts of Shabbos and shalom, peace. One who is at peace with himself and is satisfied with his lot in life can appreciate Shabbos, which is when the entire world returns to its source. We must prepare ourselves for Shabbos and realize that what we have is what HaShem has bestowed upon us as a gift, and then we can appreciate the ultimate gift in this world, which is HaShem’s Holy Shabbos.
Shabbos Stories
Job placement
Rabbi Mordechai Kamenetzky writes: In the mid 1800’s, Rabbi Avraham Shmuel of Aishishok served as the Rav of the town of Rassein, a small village near Kownus, Lithuania. A brilliant scholar and the author of the Amudei Aish, the community revered him and afforded him the utmost respect. Unfortunately, the Czar government of that era had different visions for a rabbi and appointed their own lackey, a puppet of the state known as a Rav Mitaam. The Rav Mitaam served as the official liaison to the Russian Government and any official dictate or transaction, having to do with Judaism, went only through the Rav Mitaam. Unfortunately for that Rabbi, the townsfolk knew of his very limited capabilities, and relegated him to a seat in the middle of the congregation near the Bimah as opposed to the traditional place up front near the Holy Ark.
But one week the young designate decided that he had enough. He wanted to be afforded the same dignity as Rabbi Avraham Shmuel. He woke up early that Shabbos and came to shul before anyone arrived. He sat himself down in the seat designated for Rabbi Avraham Shmuel next to the Aron Kodesh (Holy Ark). No one had the nerve to say anything to him for fear of government reprisal.
During that era, immediately before Musaf, all congregations throughout Russia said a special prayer on behalf of the Government and Czar Nikolai. That week the chazan, it is not known whether it was an orchestrated ploy or a lapse in memory, forgot to say the prayer. He was about to continue with the Musaf service when suddenly an elderly Jew, a former cantonist soldier who was captured as a youngster and forced to serve in the Czar's army for many years, jumped up from his seat and charged toward the front of the synagogue. He began raining blows on the official designated rabbi, the Rav Mitaam.
“What kind of Rabbi are you!” he shouted. “How dare you allow the chazan to forget the prayer on behalf of our benevolent leader? I served the Czar faithfully for twenty years and you forget to bless him?!” The congregants joined the fray, some trying to separate the older soldier from the bedazzled rabbi, others getting in the blows they always longed to afford the government appointed rabbi.
It was not long before the police arrived, and arrested the soldier, who was dragged out of the synagogue, yelling and hollering about the lack of honor afforded his Majesty. “After all the years I worked for the czar, I will not allow this poor excuse for a rabbi, to belittle the dignity of His Majesty!” The local policeman could not decide the fate of the soldier who struck a government official, to defend the honor of the Czar.
Finally the case was brought to the Governor General of the region who asked the “rabbi” to defend his inaction. “You see,” stammered the Rabbi, I was sitting very far from the bimah and I truly did not hear the chazan skip, the prayer. After all, I was sitting next to the Holy Ark all the way up front!
The decision came down from the governor’s office. No more would the official Rabbi be allowed to sit up front. From now on, he must sit amongst the people to make sure that all the prayers are said correctly.
Appreciating Torah scholars
Rabbi Kamenetzky writes further: Rabbi Meshulam Igra of Pressburg was one of Europe's leading scholars in the latter part of the 18th century. As a young man, he was engaged to the daughter of a prominent community leader in the city of Butzatz. A few months before the wedding the young chassan ate a meal at the home of his future father-in-law. Dessert was served together with a hot treat a delicacy that the impoverished Reb Meshulam had never heard of -- coffee.
The servant brought out a cup of brewed coffee together with sugar and milk. The prospective father-in-law directed his son in law to partake. The young scholar looked quizzically at each of the entities and began to ponder. There were two liquids and sugar. The Talmud teaches that eating precedes drinking. He took a spoon of sugar and ate it. Then he was unsure what to drink first the milk or the black brew. Noting that darkness in the Torah comes before day, he drank the black coffee. Noticing the grinds at the bottom of the cup, he took his spoon and began to eat them. Not wanting to embarrass his soon-to-be father-in-law who had served such a difficult-to-eat dessert, he slowly chewed and swallowed the grinds. His prospective bride stood in shock.
“Father,” she cried. “I cannot marry a man who does not know how to drink a cup of coffee. He is a total klutz!” The engagement was broken.
Years later this same community leader visited the home of Rav Yeshaya Pick the prominent Rav of Breslow. Upon entering the study he noticed the rav engrossed in a letter. He looked totally concerned and distraught. When the man asked what problem was, Rabbi Pick told him that he just received a letter that is filled with the deepest insights. “I have to be totally immersed in Torah thought to begin to comprehend the level of this man's brilliance. In fact,” he continued, “I do not think a man of this caliber has emerged in the last fifty years! And,” he added, “besides the brilliance, one can note his amazing humility and fine character throughout every word he writes.”
Then he looked up at the man. “You come from Butzatz. Have you ever heard of a man called Meshulam Igra?”
The man didn’t emit a verbal response. He fainted.
When he came to, he recounted the entire story of the engagement and its dissolution, how Rabbi Igra was meant to be his son-in-law but the match was broken over coffee grounds. Rabbi Pick looked up at him and shook his head sadly. “Is that so?” he exclaimed. “You gave up the opportunity for this great man because he did not know how to drink a cup of coffee?”
Then he looked at the man and simply declared, “Faint again!” (reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Korach 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos 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
Shabbos: Ta’am HaChaim Parashas Korach 5769
Korach was not for the sake of Heaven
Introduction
In this week’s parashah the Torah records the incident where Korach challenged the authority of Moshe. The Mishna in Avos (5:17) refers to this dispute as a machlokes shelo lisheim shamayim, a dispute not for the sake of Heaven. There are various explanations for this statement. One opinion is that the Mishna refers to the machlokes as a dispute between Korach and his entourage. Thus, the problem with this dispute was that Korach and his following had internal disputes. I have always found this interpretation difficult to understand, as it appears from the Torah that Korach was always on the same page as his followers. Another interpretation that is offered is that the sof, the end of the dispute, was not sustainable, whereas the machlokes between Hillel and Shammai was sustainable. This interpretation is also difficult to understand, as it would appear odd to equate the rebellion of Korach to the intellectual disputes of the Sages. What, then, is the Mishna teaching us by contrasting the two seemingly unrelated disputes? Reb Yeruchem Levovitz provides the answer to the question of why the Mishna equates the machlokes of Korach to the machlokes of Hillel And Shammai. Reb Yeruchem writes that the Mishna is teaching us that all that was lacking in the dispute that Korach had with Moshe was that Korach was not lisheim shamayim. Let us understand what it means to be lisheim shamayim. Hillel and Shammai were certainly lisheim shamayim. They were engaged in Talmudic disputes. What sort of dispute was Korach was engaged in? It would seem that Korach was essentially engaged in a dispute with himself. The Gemara (Sanhedrin 109b) states that Korach took for himself a mekach ra, a bad acquisition. What does mekach ra mean? Every person is looking for a good name for himself. Korach was also looking out for his name. The Medrash (Bamidbar Rabbah 18:8) states that Korach saw that Shmuel the prophet would be his descendant and Korach wished to be a part of this legacy. One must wonder, however, why Korach felt it necessary to act on this vision. Would it not have been sufficient for Korach to know that he would have illustrious descendants?
Korach challenged morality and Shmuel rectified it
The answer to this question is that after Korach challenged Moshe, it is said (Bamidbar 16:4) vayishma Moshe vayipol al panav, Moshe heard and fell on his face. The Gemara (Sanhedrin 110a) states that the reason Moshe fell on his face is because Korach and his followers accused Moshe of committing adultery. This statement of the Gemara requires a deep explanation. Is it possible that Moshe, who had ascended to Heaven and (according to the Meshech Chochmah in his introduction to Shemos) had lost his free choice, could have possibly succumbed to such a grievous sin? Perhaps the explanation of this Gemara is that the Pinei Menachem writes that the Medrash (Bamidbar Rabbah 18:3) states that Korach challenged the mitzvah of tzitzis, whereas Korach’s descendant, Shmuel, perfected the ideal of tzitzis. The Pinei Menachem proves this point from the fact that prior to killing Agag, the Amalekite king, Shmuel told Agag (Shmuel I 15:33) kaasher shiklah nashim charbecha kein tishkal minashim imecho, “just as your sword made women childless, so shall your mother be childless among women.” This proclamation, writes the Pinei Menachem, alludes to the idea that Amalek sought to permeate the Jewish People with immoral thoughts, and Shmuel was able to rectify this sin. We can now understand why Korach accused Moshe of committing adultery, as the Gemara (Kiddushin 70b) states kol haposeil bimumo poseil, that one who finds a fault in someone else, it is certain that the accuser himself has that fault. In a certain sense, Korach himself was guilty of adultery, as the mitzvah of tzitzis serves as a protection from immortality (see Gemara Menachos 44a). One who debates the holiness of tzitzis must certainly be suspect regarding issues of morality. Although it is difficult to suggest that this was the deficiency in Korach’s character, it is even more difficult to suggest that Moshe was guilty in any form of this sin. Let us understand, then, how this deficiency relates to the dispute that Korach had with Moshe.
Desire for wealth and immorality are related
Korach was a very wealthy person, and he attempted to use his wealth to challenge Moshe’s authority. The sin of immorality is very similar to the desire for wealth, as it is said (Mishlei 6:26) ki viad isha zonah ad kikar lachem, because, for the sake of a licentious woman, [one may beg] for a loaf of bread. Once one is caught in the web of immoral desire, it is very difficult to extricate himself. Korach was a smart person, but his desire for wealth and honor led him to sin. While Korach did not actually commit the sin of adultery, he is likened to one who committed the sin, because he allowed his desires to overtake him.
Korach could not accept parameters
When we refer to the dispute of Korach, we are not just referring to the dispute that Korach had with Moshe. Rather, the Mishna is also alluding to the dispute that Korach had with shamayim, i.e. all Heavenly matters. By challenging the authority of Moshe, Korach ultimately sought to bring a spiritual downfall to the Jewish People. Korach was lo lisheim shamayim, not for the sake of Heaven, as his actions demonstrated that he was not within the parameters that HaShem set in the world. It is said (Koheles 5:1) al tivaheil al picho vilibicho al yimaheir lihotzi davar lifnei HaElokim ki HaElokim bashamayim viatah al haaretz al kein yihyu divarecho miatim, be not rash with your mouth, and let not your heart be hasty to utter a word before G-d; for G-d is in heaven and you are on earth, so let your words be few. Korach, in his challenge to Moshe, demonstrated that he was not willing to accept the parameters of heaven and earth. The idea that Moshe had ascended to heaven at Sinai and was now on a higher level than everyone else was something that Korach could not tolerate. For Korach, it was either we are all on heaven or we all are on earth. Indeed, the punishment that Korach and his followers received is that they were all swallowed up by the earth and were lost from the Jewish People.
Immorality is deemed to be a shtus
Furthermore, the Medrash (Bamidbar Rabbah 18:8) states that Korach’s eye deceived him. The eye alludes to the sin of immorality (see Rashi to Bamidbar 15:39) and although Korach may have not been contemplating such a grave sin at the time, his actions were going to lead him to the most immoral sins. This is also why the Medrash refers to Korach’s sin as a shtus, foolishness, as the Gemara (Sota 3a) states that one does not commit the sin of adultery unless a ruach shtus, a spirit of foolishness, enters him. We can now understand why Korach chose to act on his vision where he saw Shmuel as his descendant. While Korach understood that Shmuel would be great person, he felt that the best way to serve HaShem was without limitations Korach’s mistake was that it is specifically regarding immorality that it is said (Vayikra 19:2) kedoshim tihyu, and Rashi explains that wherever there is a fence from immorality, that is where there is holiness. When Korach attempted to breach these fences, he was declared guilty of the same sin of which he had accused Moshe.
Summary
In conclusion, Korach disputed Moshe’s authority and accused him of adultery, a flaw that Korach apparently had within himself. This dispute was deemed a dispute that was not for the sake of heaven, because Korach did not wish to accept the parameter of holiness, despite his claim that the whole nation was holy and HaShem was amongst them. Korach did not accept the idea that HaShem had instituted various levels of holiness in the world and amongst people, and this intolerance led to Korach’s downfall.
The Shabbos connection
The Zohar states that Korach challenged the concepts of Shabbos and shalom, peace. One who is at peace with himself and is satisfied with his lot in life can appreciate Shabbos, which is when the entire world returns to its source. We must prepare ourselves for Shabbos and realize that what we have is what HaShem has bestowed upon us as a gift, and then we can appreciate the ultimate gift in this world, which is HaShem’s Holy Shabbos.
Shabbos Stories
Job placement
Rabbi Mordechai Kamenetzky writes: In the mid 1800’s, Rabbi Avraham Shmuel of Aishishok served as the Rav of the town of Rassein, a small village near Kownus, Lithuania. A brilliant scholar and the author of the Amudei Aish, the community revered him and afforded him the utmost respect. Unfortunately, the Czar government of that era had different visions for a rabbi and appointed their own lackey, a puppet of the state known as a Rav Mitaam. The Rav Mitaam served as the official liaison to the Russian Government and any official dictate or transaction, having to do with Judaism, went only through the Rav Mitaam. Unfortunately for that Rabbi, the townsfolk knew of his very limited capabilities, and relegated him to a seat in the middle of the congregation near the Bimah as opposed to the traditional place up front near the Holy Ark.
But one week the young designate decided that he had enough. He wanted to be afforded the same dignity as Rabbi Avraham Shmuel. He woke up early that Shabbos and came to shul before anyone arrived. He sat himself down in the seat designated for Rabbi Avraham Shmuel next to the Aron Kodesh (Holy Ark). No one had the nerve to say anything to him for fear of government reprisal.
During that era, immediately before Musaf, all congregations throughout Russia said a special prayer on behalf of the Government and Czar Nikolai. That week the chazan, it is not known whether it was an orchestrated ploy or a lapse in memory, forgot to say the prayer. He was about to continue with the Musaf service when suddenly an elderly Jew, a former cantonist soldier who was captured as a youngster and forced to serve in the Czar's army for many years, jumped up from his seat and charged toward the front of the synagogue. He began raining blows on the official designated rabbi, the Rav Mitaam.
“What kind of Rabbi are you!” he shouted. “How dare you allow the chazan to forget the prayer on behalf of our benevolent leader? I served the Czar faithfully for twenty years and you forget to bless him?!” The congregants joined the fray, some trying to separate the older soldier from the bedazzled rabbi, others getting in the blows they always longed to afford the government appointed rabbi.
It was not long before the police arrived, and arrested the soldier, who was dragged out of the synagogue, yelling and hollering about the lack of honor afforded his Majesty. “After all the years I worked for the czar, I will not allow this poor excuse for a rabbi, to belittle the dignity of His Majesty!” The local policeman could not decide the fate of the soldier who struck a government official, to defend the honor of the Czar.
Finally the case was brought to the Governor General of the region who asked the “rabbi” to defend his inaction. “You see,” stammered the Rabbi, I was sitting very far from the bimah and I truly did not hear the chazan skip, the prayer. After all, I was sitting next to the Holy Ark all the way up front!
The decision came down from the governor’s office. No more would the official Rabbi be allowed to sit up front. From now on, he must sit amongst the people to make sure that all the prayers are said correctly.
Appreciating Torah scholars
Rabbi Kamenetzky writes further: Rabbi Meshulam Igra of Pressburg was one of Europe's leading scholars in the latter part of the 18th century. As a young man, he was engaged to the daughter of a prominent community leader in the city of Butzatz. A few months before the wedding the young chassan ate a meal at the home of his future father-in-law. Dessert was served together with a hot treat a delicacy that the impoverished Reb Meshulam had never heard of -- coffee.
The servant brought out a cup of brewed coffee together with sugar and milk. The prospective father-in-law directed his son in law to partake. The young scholar looked quizzically at each of the entities and began to ponder. There were two liquids and sugar. The Talmud teaches that eating precedes drinking. He took a spoon of sugar and ate it. Then he was unsure what to drink first the milk or the black brew. Noting that darkness in the Torah comes before day, he drank the black coffee. Noticing the grinds at the bottom of the cup, he took his spoon and began to eat them. Not wanting to embarrass his soon-to-be father-in-law who had served such a difficult-to-eat dessert, he slowly chewed and swallowed the grinds. His prospective bride stood in shock.
“Father,” she cried. “I cannot marry a man who does not know how to drink a cup of coffee. He is a total klutz!” The engagement was broken.
Years later this same community leader visited the home of Rav Yeshaya Pick the prominent Rav of Breslow. Upon entering the study he noticed the rav engrossed in a letter. He looked totally concerned and distraught. When the man asked what problem was, Rabbi Pick told him that he just received a letter that is filled with the deepest insights. “I have to be totally immersed in Torah thought to begin to comprehend the level of this man's brilliance. In fact,” he continued, “I do not think a man of this caliber has emerged in the last fifty years! And,” he added, “besides the brilliance, one can note his amazing humility and fine character throughout every word he writes.”
Then he looked up at the man. “You come from Butzatz. Have you ever heard of a man called Meshulam Igra?”
The man didn’t emit a verbal response. He fainted.
When he came to, he recounted the entire story of the engagement and its dissolution, how Rabbi Igra was meant to be his son-in-law but the match was broken over coffee grounds. Rabbi Pick looked up at him and shook his head sadly. “Is that so?” he exclaimed. “You gave up the opportunity for this great man because he did not know how to drink a cup of coffee?”
Then he looked at the man and simply declared, “Faint again!” (reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Korach 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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