Shabbos: Ta’am HaChaim Behar-Bechukosai 5770

שבת טעם החיים בהר-בחקותי תש"ע
Shabbos: Ta’am HaChaim Behar-Bechukosai 5770

Casualness Is not a way of life for the Jewish People

Introduction
ואם בזאת לא תשמעו לי והלכתם עמי בקרי, if despite this you will not heed Me, and you behave toward Me with casualness (Vayikra 26:27)
One of the most quoted forewarnings that the Jewish People have received in recent history was the prophetic words of Rabbi Meir Simcha from Devinsk, commonly referred to as the Meshech Chochma (1843-1926). In the parshaha of Bechukosai Reb Meir Simcha writes that if the Jew thinks that Berlin is Jerusalem then a raging storm wind will uproot him by his trunk a tempest will arise and spread its roaring waves, and swallow, and destroy, and flood forth without pity. Sadly enough, this premonition was realized when we lost, HaShem should save us, six million Jews in what is referred to as the Holocaust. What is unique about this warning is that the Torah itself warns us of devastating consequences if we abandon our service of hashem and if we treated HaShem’s mitzvos with carelessness. Why is it, then, that it is only the words of Reb Meir Simcha that are so well known whereas the Tochacha, the rebuke that we read in Parashas Bechukosai and in Parashas Ki Savo, seem to be ignored by the general population?
What does it mean to be casual in mitzvah observance?
The Torah describes the errant behavior that results in cataclysmic consequences for the Jewish People as keri, casualness. What is the meaning of this casualness? The conventional explanation for casualness regarding mitzvah observance is that one performs the mitzvos with a lack of fervor and enthusiasm. However, this explanation appears difficult, as one would think that the Jewish People should not have to suffer so terribly if they perform the mitzvos, albeit lackadaisically. Perhaps there is a deeper meaning to the casualness that the Torah is referring to.
Amalek caused the Jewish People to become casual
Regarding the incident where Amalek attacked the Jewish People upon liberation from Egypt, it is said (Devarim 25:17-18) zachor eis asher asah lecho Amalek baderech bitzeischem miMitzrayim asher korcha baderech vayizaneiv bicho kol hanecheshalim acharecho viatah ayeif viyageia viol yarei Elokim, remember what Amalek did to you, on the way, when you were leaving Egypt. That he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d. The simple reading here is that the Jewish People were fatigued upon leaving Egypt and Amalek ambushed them. Furthermore, the Torah states that Amalek did not fear G-d, implying that the Jewish people were not at fault for this ill-fated encounter. The Sfas Emes, however, understands the words what Amalek did to you to mean that Amalek caused that the Jewish People became casual and disconnected from hashem. While our main focus is usually on the evil that Amalek perpetrated, we must also remember how we reacted to their overtures. The Evil Inclination and the nations of the world appear to have a great hold over us, but in truth, we are the ones who are ultimately responsible for our behaviors.
The ambush of Amalek was deliberate to cause us to become casual
It is noteworthy that the Torah uses the word keri, casualness, in describing the deviant behavior of the Jewish People. Similarly, regarding the ambush of Amalek, the Torah uses the word korcha, happened upon you, which also denotes casualness. This seems to be paradoxical, as one does not normally perceive an ambush as casual. Rather, one who ambushes his enemy usually does so in a deliberate manner. The Torah, however, is demonstrating to us that the ultimate goal of Amalek was to cause us to become casual. With this premise we can better understand the premonition of the Meshech Chochma. When the Jewish People are in exile and become acclimated to the gentile society, they become victims to the ambush of Amalek and subsequently they develop a casual attitude towards hashem and His Torah. To declare that Berlin is Jerusalem is just an outward expression of this casualness.
Today more than ever we need to intensify our Torah study and mitzvah observance
Casualness in mitzvah observance is very subtle, as one can study Torah, pray, and perform mitzvos even in a casual manner and believe that he is fulfilling his requirements. The Torah instructs us that this is not so. In the beginning of Parashas Bechukosai the Torah states that we receive the blessings of HaShem when we toil in Torah study. The study of Torah and all mitzvah performance was never meant to be approached in a casual manner. Only by being diligent and deliberate in our service of HaShem can we hope to defeat the diabolical schemes of Amalek and his cohorts. The words of the Meshech Chochma ring true even today, and even more so, as society continues to unsheathe its weapons of destruction through media and technology. The influences appear to be subtle, but their effects are devastating. Intense Torah study and prayer is what can help us resist the blandishments of Amalek and contemporary society.
The Shabbos connection
Shabbos is the day when we are free from the overtures of the Evil Inclination and the nations of the world. The Gemara (Shabbos 118b) states that had the Jewish People observed the first Shabbos in the Wilderness, no race or nation would have been able to dominate them. Subsequent to their violation of the first Shabbos, Amalek attacked the Jewish People. The Torah and the Gemara could not be clearer with the message of what we need to do to ward off the blandishments of Amalek. Hashem should allow us to observe the Shabbos faithfully, and then we will achieve dominance over the nations of the world, with the speedy arrival of Moshiach Tzidkeinu.




Shabbos Stories
Have true bitachon
A wealthy businessman once sunk most of his considerable assets into a lumber venture. The lumber was to be transported by floating it down the Dnieper River, an economical but somewhat risky process.
The man came to the Netziv, Rabbi Naftali Tzvi Berlin zt"l for a beracha (blessing) that all should go well. The Netziv told him to have bitachon (faith) in Hashem, Who will certainly help him.
"Of course I know that I should have bitachon," the man said. "But what can I do - I am still extremely nervous!"
"You know," said the Netziv, "now I understand a passage in the Torah that has always bothered me. The Torah says the Jews will ask, 'How can we keep Shemitah? What will we eat on the seventh year?' One wonders: Why were they so concerned over the seventh year? Didn't they prepare for it in the sixth year? They should have been concerned over the eighth year!
"Let us consider, however, to whom the Torah is speaking - instructing them not to worry and to have bitachon. Certainly it is not to the poor, firstly because they are already used to relying on bitachon, and secondly because they own no land. Rather, the Torah must be speaking to the wealthy landowners, who are used to 'earning their own living,' and are not connected with bitachon on a regular basis. They can't believe they can survive without their active participation, without "doing it themselves!" This is why they are already nervous, even for the seventh year.
"Don't worry," concluded the Netziv. "Have true bitachon, and all will be well!"
Maybe this is what HaShem is trying to tell you
Rav Noach Weinberg tells a story about a long-haired, "hippie" sort of fellow who walked into his Yeshiva with long hair and the typical accompanying mode of dress. He told Rav Noach, "I don't need a Yeshiva, because G-d and I are like this (as he showed his fingers twisted together to represent a 'twosome')!" Rav Noach asked, "How do you know that you and G-d are like 'this'?" The student responded that he was riding his bike along a mountain road and a truck came along, veered toward him, forcing him off the cliff with his bike. He saw himself going down the tremendous embankment and visualized that the end was at hand. All of a sudden, he saw a branch hanging out of the mountain. He reached out and hung on, and was saved, walking away without a scratch. "That's how I know," he said, "that G-d and I are like 'this'!" Rav Noach then asked him, "Did you ever think about why the truck knocked you off the cliff? Maybe that is what G-d is trying to tell you." (www.Torah.org)
A volcanic ash blessing
A universal crisis, millions of people stranded and billions of dollars lost, as one volcanic eruption in Iceland causes chaos across the European continent. Within all this tumult, one Jew merits a smile of grace from the Creator of the World, and a miraculous series of events begins to unfold.
The story begins with a young yeshiva student, an 18 year old Jerusalemite, who came down with a fulminate hepatic failure and was mortally ill. The doctors agreed there was no hope for him unless he could receive a liver transplant.
With little hope of receiving a liver transplant in Israel, his family consulted with Rabbi Firer, known for his successful record of medical referrals. The rabbi advised to send the boy immediately to Brussels, the world center of liver transplants. He cautioned, however, that Brussels is known to not transplant non-EU patients under any circumstances, in order to save the scanty supply of livers for Europeans. Nevertheless, it was decided to send him to Brussels anyway, despite the full knowledge of the negligible chance of receiving a liver, and the effort and expenses involved. It was the boy's last hope.
Upon arrival, the young student had no choice but to add his name to the long waiting list for a liver transplant. In the meantime, he tried to maintain his yeshiva-studies schedule despite the illness, consciously aware that it could take weeks, months, and even years till he will be able to be given a new liver. Many patients were on the waiting list, and his name was somewhere on the bottom. And should his turn finally arrive, the liver must completely match his blood type and other medical criteria. If it is not a perfect match, he will need to continue waiting...for a miracle.
However, "Many thoughts in a man's heart; nevertheless the plan of G-d shall prevail," and it seems G-d had a different plan for this young Jew. In the month of Iyar, whose letters stand for the words "ani Hashem rofecha" - "I, G-d, am your healer" -- the Almighty's loyal servants produced avalanches of hot ash, rock and gas in Iceland, causing Europe to completely shut down its skies and create a no-fly zone. No one could leave and no one could enter during this self-imposed embargo.
Meanwhile, throughout this time, a religious boy from Jerusalem continued to sit in a yeshiva in the capital of Belgium, diligently learning Torah.
In the midst of the closure, a person died in the famous Brussels, a person who had agreed to donate his liver to anyone that might need it. Astonishingly, this liver was a perfect match in every parameter for the young yeshiva student.
The health authorities of Belgium began contacting the names on liver transplant waiting list in order, but 'unfortunately,' not even one patient was able to fly into Belgium for a desperately needed healthy-liver transplant, as a result of the after-effects of the volcanic eruption in Iceland.
As they advanced further on the waiting list, they reached the student from Israel. Nevertheless, they did not offer the liver to the boy because of his lack of citizenship.
The clock ticked closer and closer to the deadline for the amount of time in which the liver would still be viable for transplanting. The precious healthy liver must not be wasted and would have to be swiftly used to replace a diseased liver. But no one was able to arrive in Belgium for the transplant except the young Yerushalmi.
So, thanks to clear Divine Intervention, the dedicated young yeshiva student received the liver and is now recovering from surgery.
The enormity of this miracle became even clearer after the successful liver transplant. The doctors said that the young yeshiva student's liver was very deteriorated and diseased, and in a matter of days his liver would have stopped functioning completely. The doctors unanimously believe that if this young man had to continue waiting for the liver transplant, he would have been long dead.
The names of the patient (the hospital and the doctors) cannot be released, because of the increasingly strict laws about patient privacy. We wish him a speedy and complete recovery, and long and healthy years.
A miracle in Meiron
This story occurred on the 7th of Adar, the yahrtzeit of Moshe Rabbeinu, which fell on a Shabbos that year. Two students from one of the Lubavitcher yeshivas in Israel decided to go to Meiron in order to spend the Shabbos near the resting place of Rabbi Shimon bar Yochai.
It was a clear and chilly Friday. The two students came to Meiron a few hours before the beginning of Shabbos and began making preparations; they found a place to sleep and arranged their personal belongings. Then they went for a long walk in the Meiron Mountains. They enjoyed the majestic serenity over these mountains of the Galilee. The clear fresh air and the knowledge that they were walking on the same paths used by the holy ancestors of the Jewish people gave them a feeling of being spiritually uplifted.
They lost all concept of time, and only when they heard the faint sound of the Shabbos siren in the village of Meiron, heralding the arrival of Queen Shabbos, did they realize that they had to return to their hostel immediately before the entrance of Shabbos.
In ten minutes' time the Shabbos candles were to be lit and they were still so far away. How would they have time to have a shower, change clothes and prepare themselves for Shabbos?
They immediately began to run as fast as they could on the road leading to their place of lodging. However, it was too far away and they understood that they had little chance of getting there on time.
While running, one of the boys pointed at a small path, winding its way to the top of the mountain.
"Look", he said to his friend, "we have already walked on that path. It is a short-cut that will bring us straight to the hostel."
His friend immediately agreed, and instead of running on the road, they turned onto the small path that was winding its way between the bushes on the mountain. They ran as fast as they could, but they soon came to an abrupt stop, unable to continue.
An enormous black dog stood there blocking their way, and there was no sign that it would allow them to pass. The boys had no time for persuasion and turned to the right side of the path in order to pass the dog and continue on their way. However, the dog also moved to their right and did not allow them to pass. Then they tried to pass him on the left but the same thing happened: he blocked their way again.
The students knew that Shabbos was to start within the next few minutes and decided to pass the dog, come what may. They decided to try and pass him quickly but to their horror the huge dog stood up on its hind legs and opened its mouth in such a frightening way that they ran straight back to the main road leading to Meiron, convinced that they had no other choice.
In the middle of the difficult and strenuous run they noticed a woman standing at the bus stop. Next to her, on the ground, there were two big suitcases. When the boys reached her, she said very excitedly, "It is so good that you came. Please could you help me carry my suitcases to the hostel? Afterwards I shall tell you about a miracle that does not occur every day."
The boys took the cases on their backs without asking any questions and ran as fast as they could to the hostel.
They participated in the Shabbos prayers with devotion and joy of heart. Despite the long run they felt an inner peace and were happy that they had come to Meiron for Shabbos. It would have been better if they had made more proper preparations for Shabbos, but on the other hand they had performed a great mitzvah by helping the woman with her suitcases. She had arrived at the hostel in time to light the Shabbos candles.
The following day they met the woman whom they had assisted. She asked them to be seated and began to relate her story:
"For a long time I wished to go to the holy site of Rabbi Shimon Bar Yochai in order to pray there. When the 7th of Adar approached, I decided to go to Meiron.
"I packed whatever I needed for the weekend in two suitcases. They were too heavy for me to carry all the way from the bus stop to the lodging in Meiron, but I was sure that somebody would be willing to help me. I arrived at Meiron an hour and a half before Shabbos, but to my great surprise I was the only one who got off the bus as this stop.
"I stood on the road, waiting for somebody to come. As time went by, I began to be more and more worried. When I heard the Shabbos siren, I realized that my chances of arriving there on time were very slim. Where would I spend my Shabbos?
"I started to pray to G-d and ask for help. I cried and begged. I brought Shabbos candles with me in my suitcase, but I did not bring any matches. During all my life I have been very conscientious about lighting the Shabbos candles - and now, near the resting place of Rabbi Shimon bar Yochai, I was to lose this dear mitzvah? I beseeched G-d for help to perform this commandment.
"Suddenly I saw how both of you came running on the road in my direction. I was so happy. Within a few moments you would reach the bus stop and you would certainly be willing to help me with my suitcases.
'To my great dismay, I saw that suddenly you turned onto a side path and began to go up the mountain. I prayed to G-d that he should perform a miracle. You were so very close to the spot where I was waiting.
"I prayed to G-d that he should send an angel from above who would make you turn into my direction -- and suddenly I saw that huge black dog standing in your way!
"You can surely understand how anxious I was when I saw how you tried to pass the dog! I prayed fervently to G-d that you should be unable to walk around him -- and at that very moment he stood up on his hind legs to his full size. I then saw how you returned to the main road until you reached the place where I was waiting!
"I am sure that because of my strong wish to light the Shabbos candles - not for my sake but for the sake of G-d - I had the privilege to see how my prayers were fulfilled in such a wondrous way!"(www.ascentofsafed.com)
Rav Mendele MiRimanov Saves The Shul
A contingent of government officials came to Rimanov to search the city for a suitable storage warehouse for the army's food and supplies. After combing the city, the only place they came up with was the local Shul. When the heads of the Kehila heard, they ran to Rav Mendele of Rimanov to ask him what to do.
One person jumped up and said that as soon as the officials find out that the roof leaks and all their supplies will be ruined, they will not use our Shul as a storehouse. Everyone agreed and seemed satisfied with the plan. However Rav Mendele, with his great Yiras Shamayim, heard this and said that they are sorely mistaken. In fact it is because of the leaky roof that this Gezeira befell them. If we don't take care of our Shul and are Mizalzel in its honor allowing the roof to leak, what do you expect of the non-Jews? Go fix the roof right away and everything will be okay.
They did as they were commanded and never heard from the officials again. (www.Revach.net)




Shabbos: Ta’am HaChaim Behar-Bechukosai 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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Shabbos: Ta’am HaChaim Tetzaveh 5768

Shabbos: Ta’am HaChaim Tetzaveh 5768

Shabbos in the Parashah

In this week’s parashah the Torah records the instruction that HaShem gave to Moshe regarding the holy vestments to be worn by the Kohen Gadol, the High Priest, and his sons. One of the eight garments worn by the Kohen Gadol was the Ephod, which was like an apron. It is said (Shemos 28:6) vicheishev afudaso asher alav kimaaseihu mimenu yihyeh zahav techeiles veargaman visolaas shani visheishes mashzar, the belt with which it is emplaced, which is on it, shall be of the same workmanship, it shall be made of it, of gold; turquoise, purple, and scarlet wool, and twisted linen. The Meshech Chochmah writes that the Gemara (Erchin 16a) states that the Ephod served to atone for the sin of idolatry. The Gemara elsewhere (Kiddushin 40a) states that regarding idolatry, even if one has an idolatrous thought, it is akin to having actually worshipped idols. Thus, our verse alludes to this idea, as the word vicheishev can be interpreted to mean thoughts, and the words kimaaseihu mimenu yihyeh alludes to the idea that the thoughts are considered like a maaseh, an action. Perhaps we can expound further on this idea. Why is this idea hinted to specifically regarding the ephod? It is noteworthy that there are a few words that equal the same number in gematria, numerical value. These words are ephod, malach, haElokim, and Sukkah. All these words equal 91 in gematria. What is the association between these words? A Sukkah symbolizes protection from foreign influences. When the Kohen Gadol would enter the Holy of Holies on Yom Kippur, he was required to be completely focused on his role of gaining atonement for the Jewish People. Were the Kohen Gadol to entertain one deviant thought, he would die inside the Holy of Holies. Thus, the Kohen Gadol was required to be akin to a malach, an angel. Elokim means G-d, and this Name is also used to depict one who has ascended to great spiritual heights. The manner in which one gains spiritual perfection is by not allowing foreign influences to penetrate one’s inner domain. Thus, it is fitting that the ephod served to atone for idolatry. The ephod was worn over the tunic and the robe, thus symbolizing protection from all external influences. We do not currently have the Bais HaMikdash and the Kohen Gadol serving within, but HaShem has bestowed upon us His precious gift of the Holy Shabbos every week. Shabbos is the opportunity that we need to be shielded from foreign influences so that we can ascend the spiritual ladder. On Shabbos one is prohibited from performing meleches machasheves, intended labor. On Shabbos one should focus on avoiding the performance of any prohibited act. Furthermore, one should focus on delighting in the Shabbos, and he will then be spared from any negative influences.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Shetizakeh osi vies kol binei veisi limtzo chein viseichel tov bieinecha uvienei chol binei adam vichavah uvienei chol roeinu laavodasecha, that You provide me and all my household to find favor and good understanding - in Your eyes and in the eyes of all descendants of Adam and Chava and in the eyes of all who see us - that we may serve You. When one is preparing to greet the holy Shabbos, it is important to bear in mind that if he does not find favor in the eyes of others, it will be very difficult to observe the Shabbos properly. Shabbos is a completely spiritual day. However, we must involve others in the pursuit of spiritual elevation. Thus we pray to HaShem that He grant us favor and good understanding in the eyes of others.

Shabbos in Tefillah

Tzur misgabeinu, our rocklike stronghold. We refer to HaShem as our rock, and also as our stronghold. Essentially, HaShem is our fortress. What is the function of a fortress? When one is secured inside a fortress, he can attack his enemies and simultaneously be protected from within. While we are not engaged in battling physical enemies, we encounter daily the biggest enemy of all and that is the Evil Inclination. Hashem is our rock Who protects us from this devious enemy. Simultaneously, HaShem serves as our stronghold, and by clinging to Him, we can grow in Torah study and mitzvah observance.

Shabbos Story

Chacham Ezra Attiah, zt”l, venerable Rosh Yeshiva of Porat Yosef, one of the greatest Torah personalities of his time and mentor to generations of great Sephardic leaders, came from very humble beginnings. His parents had been blessed with a son and daughter, and they prayed for another child. They took the long trek by donkey to Tedef, a small town in the Ottoman Empire, where the remains of Ezra HaSofer were interred. Yitzchak and Leah Attiah poured out their hearts, entreating Hashem for a son. Leah vowed that if Hashem granted her wish, she would name him Ezra and dedicate him to a life of Torah. She was blessed one year later, when she gave birth to Ezra. Twenty years later, Leah was left alone with Ezra when her husband passed away. Her older son and daughter had already married. It was now just the two of them with no source of material support. The normal thing would have been for able-bodied Ezra to go to work in order to support his mother. Leah would hear nothing of it. She had dedicated her son to Torah learning. She left no room for discussion. She did anything and everything to bring in a meager living to sustain the two of them. The end of the week found Leah both emotionally and physically drained. On Friday nights they would eat their meager meal, and Leah would exert superhuman effort as she sat in her chair and listened to the sweet sound of Torah emanating from her son. As her weary body relaxed and her bones cried out for sleep, she would begin to doze. Seeing his mother fall asleep, Ezra would quickly close his sefer. The Halacha was clear: One may study by the light of a kerosene lamp only so long as someone else was there. Otherwise, he might accidentally adjust the wick. Leah's body may have been spent, but her senses were sharp, as she would quickly awaken. The sweet hum of Torah had stopped. “Do not worry, my child. I am awake. You can return to your Torah learning,” she assured him. The tears and devotion of this woman were rewarded when her son became the great rosh yeshivah.

The Machnovke Rebbe, HaRav Avrohom Twerski, zt”l, was an individual of unusual intensity, a genuine tzaddik, whose diligence in Torah study and warmth and sensitivity to every human were evidenced in his life. He never uttered an inessential word. He feared nothing that was part of this world. His shul was home to Jews of all walks of life who came to experience the presence of a truly holy man. One Yom Kippur evening, his shul was filled to capacity. Among the throng of worshippers was a man in his late sixties who had walked several miles to attend the services in the Machnovke Bais Medrash. This individual was not religious. Why was he there? Certainly, he could have found a shul that was closer to his home. When questioned why he had come, he gave the following reply. “As a young man in Russia, my father told me about the Machnovke/Moscow Rebbe. He was a great and holy individual to whom I should turn when necessary. I emigrated to Eretz Yisrael and raised my family there, regrettably distancing myself from religion. During the Yom Kippur war, my only son was called to naval duty. I remembered my father's instructions to go to the Machnovke Rebbe when I needed a blessing. That night, I, with my young soldier son in hand, entered the spiritual realm of the tzaddik. We presented the son's military orders to the Rebbe and asked for his blessing for a safe return. "'Do not join your company until tomorrow morning,' the Rebbe said. “’But I will be court-martialed if I am late,’ my son protested. The Rebbe would not yield. Under no circumstances was the young soldier to join that night. Later that night, in the midst of our anxious ferment, we were informed that the entire unit which he was to have joined had been decimated by an Egyptian warship. There were no survivors. “At first, I neither understood nor agreed with the Rebbe, but my father taught me to listen to a tzaddik. I, therefore, sided with the Rebbe and denied my son from joining his unit. This action saved his life. This is why I always come here in Yom Kippur - to appreciate, to pay gratitude, to be in the Rebbe’s presence.” [Reprinted with permission from the Shema Yisrael Torah Network. For information on subscriptions, archives, and other Shema Yisroel classes, send email to parsha@shemayisrael.co.il]

Shabbos in Navi

Yehoshua Chapter 24

In this chapter the Navi records that Yehoshua summoned all the leaders of the Jewish People and reviewed before them all the great wonders that HaShem had performed for the nation. Yehoshua ended his speech by exhorting the people to serve HaShem wholeheartedly and with truth, and that they remove the foreign gods amongst them. Yehoshua then made a covenant with the people and he transcribed the words on a parchment and placed the parchment together with the Torah scroll. The Navi then records that Yehoshua died at the age of one hundred and ten years and he was buried in Timnas-Serach which is in Mount Ephraim. This brings to conclusion the reign of Yehoshua over the Jewish People. Shabbos is referred to as a bris, a covenant that HaShem makes with the Jewish People. One who desecrates the Shabbos is akin to having worshipped idols. With the arrival of Shabbos, we renew our pact with HaShem that we will remove all foreign influences from our midst, and we will serve HaShem wholeheartedly and with truth.

Shabbos in Agadah

We know that one has to anticipate Shabbos in order to appreciate it. It is fascinating that the Gemara refers to Shabbos as a precious gift in HaShem’s storehouses. Normally one does not anticipate receiving a gift unless he knows he is deserving of the gift. One who marries or has a child may anticipate receiving a gift from friends and relatives. Thus, in order to be worthy of receiving the gift of Shabbos, we must draw close to HaShem throughout the week, and this can be accomplished by anticipating the Shabbos and ridding ourselves from sin and anything that will serve as a barrier between us and HaShem. Then, with the onset of Shabbos, we will enter into the Holy Day with purity and we will truly appreciate this great gift that HaShem has bestowed upon us, His Chosen Nation.

Shabbos in Halacha

Cooked foods that were not placed on the blech prior to Shabbos cannot be placed over the flame or in the area of the blech where they could become yad soledes bo, as these areas can be sued for cooking. One is permitted to warm up foods only on the perimeter of the blech where they cannot become yad soledes bo (110º F).

Shabbos in Numbers and Words

It is said (Yeshaya 45:18) lo sohu viraah lasheves yitzarah, He did not cerate it for emptiness; He fashioned it to be inhabited. Perhaps we can interpret this verse as follows: the word sohu in mispar katan equals 15, and 1+5=6, which alludes to the 6 days of the week. The word lasheves can be read as laShabbos, for Shabbos. Thus, the verse alludes to the idea that we express in the Friday night prayers that Shabbos is tachlis maaseh shamayim vaaretz, the purpose of creation. The world was not created primarily for the 6 days of the week. Rather, the world was created for the purpose of Shabbos.

Shabbos: Ta’am HaChaim Tetzaveh 5768

is sponsored for the Refuah Sheleima of the cholim in our community and elsewhere.

The class in Navi will resume IY”H on Shabbos afternoons after the clock changes.

Details to be announced.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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