שבת טעם החיים יתרו תש"ע
Shabbos: Ta’am HaChaim Yisro 5770
The Ten Commandments, Shabbos and Torah
Introduction
זכור את יום השבת לקדשו, remember the Shabbos day to sanctify it (Shemos 20:8)
In this weeks parasha the Torah records the giving of the Torah, or more specifically, the Ten Commandments. The Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. What significance is there in this statement? Does it make a difference to us today when the Torah was given? Had the Torah been given on the fourth day of the week, would we be lacking something? Let us understand the association of the Torah, the Ten Commandments and Shabbos.
The Torah expounds on Shabbos in the Ten Commandments
When we examine the wording of the Ten Commandments, we will notice that the Torah is brief regarding most of the commandments. The only commandment that the Torah elaborates on is the commandments to remember the Shabbos. What is it about Shabbos that necessitated a lengthy instruction?
Shabbos was not erased from the Luchos
The Pinei Menachem writes that although Moshe broke the Luchos upon witnessing the Jewish People worshipping the Golden Calf, Shabbos was not erased from the Luchos. It is noteworthy that in the Shacharis prayer of Shabbos, we recite the words yismach Moshe bematnas chelko ki eved neeman karasa lo kelil tiferes birosho nasata lo biamado lefeonecho al har Sinai ushnei luchos avanim horid beyado vichasuv bahem shemiras Shabbos vichein kasuv bisorasecho, Moshe rejoiced in the gift of his portion: that You called him a faithful servant. A crown of splendor You placed on his head when he stood before You on Mount Sinai. He brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. So it is written in Your Torah… The simple meaning of this passage is that Moshe brought down the two tablets on which was inscribed the commandments of observing the Shabbos. On a deeper level, however, we can suggest that this passage alludes to the idea that after Moshe brought down the two tablets, although he subsequently broke them, the words of Shabbos remained forever.
Shabbos and Torah are eternal
Now that we have learned that the words of Shabbos that were inscribed on the tablets remained, we can better understand the statement of the Gemara that all agree that the Torah was given on Shabbos. The Gemara is teaching us that similar to Torah which is eternal, Shabbos by itself is also eternal. While Shabbos is a part of the Torah, it contains its own element of holiness and transcends this world. This is also the explanation for the words that we recite in Birkas HaMazon on Shabbos: may He cause us to inherit the day which will be completely a Shabbos and rest day of eternal life. Shabbos is not merely a day off from the rest of the week. Rather, Shabbos and Torah are unique that they both transcend time and matter.
The Shabbos connection
It is brought in Halacha that one should study novel topics of Torah on Shabbos. This ruling is in line with the idea that we mentioned that all agree that the Torah was given on Shabbos. Shabbos is a day of Torah, and HaShem should allow us to study new topics, introduce new insights in Torah to our families and friends, and merit a holy and peaceful Shabbos.
Shabbos Stories
Baron Rothschild Teaches the Ksav Sofer Peshat in Bikur Cholim
The famous Baron Reb Shimon Wolf Rothschild was a close friend of the Ksav Sofer. When they would spend time in the same spa-town, Baron Rothschild would come to visit the Ksav Sofer every day, to hear Torah from his mouth.
One day Baron Rothschild stayed only briefly and then suddenly got up to leave. The Ksav Sofer asked him why he is cutting his visit so short. He answered that he noticed that the Ksav Sofer was not feeling well. The Gemara in Bava Metzia (30b) says that we learn the Mitzvah of Bikur Cholim from a passuk in Yisro (18:20), “ViHodatem Es Haderech Yeilchu Ba,” you should show them to go in the way of the Torah. Chazal say, “'Yeilchu - Zeh Bikur Cholim.” The Mitzvah of Bikur Cholim is learned from the word Yeilchu.
Baron Rothschild continued and said that the message we can learn from this Drasha is that Bikur Cholim does not always necessitate a long visit with the sick person. Sometimes the greatest mitzvah of Bikur Cholim is “Yeilchu” to know when to go. By going you may be doing the Choleh a far bigger favor than by staying.
The Chasam Sofer frequently repeated these words in the name of the Baron. (Shnayim Mikra) (www.Revach.net)
Lessons Learned When Attending to Gedolim
After R’ Reuven Grozovsky, Rosh Yeshiva of Beis Medrash Elyon, had a stroke he was left paralyzed on the right side of his body. The bochurim in the Yeshiva had a rotation to help the Rosh Yeshiva wash negel vasser, hold his siddur and wrap the Rosh Yeshiva’s Tefillin around his arm and head. To make the task an even greater challenge, the Rosh Yeshiva’s left hand would occasionally shake uncontrollably.
On one particular occasion, a new bachur was assigned the task of helping R’ Reuven, and the bachur was very nervous. He had never really spoken with the Rosh Yeshiva before. When he heard R’ Reuven wake up, the nervous young man quickly walked over to help the Rosh Yeshiva wash negel vasser. Unfortunately, R’ Reuven’s hand suddenly shook and the water missed the Rosh Yeshiva’s hand entirely. The embarrassed bachur tried a second time, but this time he was so nervous that he ended up pouring the water all over the Rosh Yeshiva’s bed and clothing. The bachur now wanted to run, but R’ Reuven was relying upon him. The third time he carefully poured the water over R Grozovsky’s hands, held the siddur while R’ Reuven said birchos hashachar and helped put Tefillin on the Rosh Yeshiva. As the bachur was ready to leave, R’ Reuven called him over and chatted with him for a few moments. The bachur left a few minutes later much calmer than before after this pleasant conversation with the Rosh Yeshiva.
When the bachur retold the story to his friends in the Bais Midrash they couldn’t believe it. As far as anyone knew no one could ever remember the Rosh Yeshiva speaking while he was wearing Tefillin. It became clear to everyone that R’ Reuven had made an exception to the rule in order to be able to put the mind of this young bachur at ease.
Honoring the Opinion of Rabbi Yehudah
The year was 1970. The Admu”r from Sanz was traveling to Meiron, and on the way he and his entourage paused to daven Mincha. The Rebbe suddenly instructed that the group stop at the grave of the Tanna, Rabbi Yehudah bar Ilaei (Rabbi Yehudah in the Mishnah), to daven minchah. Although the site of the monument on his grave was along the road to Meiron, it was surprising that the Sanzer Rebbe be so determined that this be the spot where the group daven that day.
The Rosh HaYeshiva, Rabbi Shmuel Eliyahu Shmerkler, who was accompanying them on that excursion, noticed the curiosity of those assembled, and he explained. “Fifteen years ago (1955) was the year the Rebbe first visited Eretz Yisroel. As we arrived in the north to spend Shabbos in Tzefas, we passed this spot, and we stopped to daven minchah here, at the grave of Rabbi Yehudah. As we were about to leave, the Rebbe turned to those around him and anguished, ‘Oy vey! What have we done! Rabbi Yehudah is the one who rules that one may only daven minchah until plag minchah, and we just convened a minyan to daven after plag minchah!’
The Rebbe never forgot that oversight, and he often told me to remind him that when we come this way again, we should amend for our insensitivity. This is why we made a special effort to arrive here, and to daven minchah before plag.” (Daf Digest)
Shabbos: Ta’am HaChaim Yisro 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.
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Showing posts with label Pinei Menachem. Show all posts
Showing posts with label Pinei Menachem. Show all posts
Thursday, February 4, 2010
Thursday, November 19, 2009
Shabbos: Ta’am HaChaim Toldos 5770
שבת טעם החיים תולדות תש"ע
Shabbos: Ta’am HaChaim Toldos 5770
Blessings unlimited
Introduction
So he drew close and kissed him; he smelled the fragrance of his garments and blessed him; he said, “See, the fragrance of my son is like the fragrance of a field which HaShem had blessed.” (Bereishis 27:27)
In this week’s parasha the Torah records the blessings that Yitzchak conferred on his son Yaakov. The Torah states that when Esav returned from his hunt and discovered that Yaakov had received the blessings, he cried out to Yitzchak in distress. It is said (Bereishis 27:34-36) kishmoa Esav es divrei aviv vayitzak tzeakah gedolah umarah ad meod vayomer liaviv barcheini gam ani avi vayomer ba achicha bimirmah vayikach birchasecha vayomer hachi kara shemo Yaakov vayaakveini zeh paamaim es bechorasi lakach vihinei atah lakach birchasi vayomar halo atzalta li beracha, when Esav heard his father’s words, he cried out an exceedingly great and bitter cry, and said to his father, “Bless me too, Father!” But he said, “Your brother came with cleverness and took your blessing.” He said, “Is it because his name was called Yaakov that he outwitted me these two times? – He took away my birthright and see, now he took away my blessing!” Then he said, “Have you not reserved a blessing for me?” It is noteworthy that Esav felt that because Yaakov had received the blessings, there was no blessing remaining for him. Indeed, Yitzchak ultimately blessed him that the fatness of the earth shall be his dwelling and with the dew of the heavens. Additionally, Yitzchak informed Esav that he would live by the sword. Rashi cites the Medrash that states that Yitzchak told Esav that if Yaakov would falter in Torah study, Esav would be victorious over Yaakov. Yet, the fact remains that Esav did not receive a true blessing, as Yitzchak had bestowed all the blessings upon Yaakov. Let us understand how it was possible for Yaakov to receive all the blessings and Esav was left with nothing.
Blessing means that HaShem, the Source of all blessing, is unlimited
The definition of bracha is that HaShem is the Source of all blessings. This means that blessing is unlimited, as HaShem is unlimited in His powers. Esav was the firstborn and was deserving of receive the blessings from Yitzchak. However, Esav scorned the birthright when he sold it to Yaakov for a bowl of lentils. When Esav complained to Yitzchak that “He took away my birthright and see, now he took away my blessing!” he was actually stating the truth of the situation that he himself had created. By allowing Yaakov to receive the birthright, Esav was declaring that he was no longer worthy of HaShem’s unlimited blessings. Thus, Esav understood that there was no room for him to receive any blessing. The only opportunity for Esav to enter the realm of blessing, i.e. unlimited abundance, is when Yaakov falters.
Esav is limited and Yaakov is unlimited
The Pinei Menachem notes that the Gemara (Taanis 5b) states that Yaakov never died. Thus, Yaakov lives for eternity. Esav, on the other hand, declared (Bereishis 25:32) “look, I am going to die, so of what use to me is a birthright?” Esav sealed his own fate by declaring that his life was limited, essentially cutting himself off from all blessing.
The Shabbos connection
It is said (Shir HaShirim7:12) licho dodi neitzei hasadeh, come, my Beloved, let us go to the fields. The Pinei Menachem cites the Arizal who interpreted this to mean that on Shabbos the wilderness is transformed into a field. A wilderness is an ownerless area, and similarly, Esav conducted himself in a lawless manner. The Zohar states that there are various types of fields. The fields of Shabbos and the Bais HaMikdash are fields where holiness and blessings are found. When Yaakov kissed Yitzchak, it is said (Bereishis 27:27) vayigash vayishak lo vayarach es reiach bigadav vayivarcheihu vayomer rieh reiach bini kireiach sadeh asher beiracho HaShem, so he drew close and kissed him; he smelled the fragrance of his garments and blessed him; he said, “See, the fragrance of my son is like the fragrance of a field which HaShem had blessed.” Yitzchak blessed Yaakov with the blessing of Shabbos and the Bais HaMikdash. Shabbos is unlimited in time and the Bais HaMikdash is unlimited in space. When we prepare for Shabbos properly, we are demonstrating that we are worthy of receiving HaShem’s unlimited bounty. Rivka ensured that her son Yaakov would receive the unlimited blessing of HaShem, and every week we can afford ourselves of the opportunity to receive those blessings.
Shabbos Stories
Rav Shlomo Zalman of Vilna ZT”L--Brother of Rav Chaim of Volozhin
by David Hoffman
This article originally appeared in Yated Neeman, Monsey NY. and is posted here with their permission
5516/1756-5548/1782
Rav Zalman was born in Volozhin in 5516/1756, the son of Rav Yitzchak; this was seven years after the birth of his elder brother, Rav Chaim of Volozhin. There is little doubt that had he not tragically passed away at the age of 32 he would have been no less well-known than his illustrious brother.
EARLY STARTER
Rav Zalman was an early starter – at the age of one his mother taught him to say shehakol before drinking milk. After his father sent him to cheder at two and a half years, he developed such an overwhelming love for the alef-beis that he carried a sefer with him everywhere, reading all its alefs from cover to cover, and then all its beises and so on.
Rav Chaim of Volozhin related how his four year old brother once saw his parents preparing a siyum for his older brother, Rav Simcha, who had learned the entire Mishnayos by heart.
“My brother Rav Simcha may know this small sefer by heart,” he announced, “pointing to a miniature Mishnayos on the table, “but I will one day know every sefer by heart whether small or large.” Noticing that his parents were surprised at this outburst, Rav Zalman continued, “Why are you surprised? Didn’t I learn the entire Torah and engrave it on my heart before the angel forced me to forget it? Similarly, I can be confident in my ability to remember and am certain that if I learn and review the Torah sufficiently it will be embedded in me my whole life.”
At eight years old it seemed his premonition was correct when his cheder rebbe tested him on Maseches Sukkah and discovered that he knew every masechta being learnt in the cheder.
Far from being a mere intellectual, the youngster utilized his lomdus to enhance the avodas HaShem of himself and other people. One Erev Yom Kippur he noticed that someone was refusing to forgive someone who was asking his mechillah.
Striding over to the offended party Rav Zalman said to him, “You know Chazal’s statement that Yerushalayim was only destroyed because people insisted on doing their affairs strictly according to din Torah (and would not compromise)? This is puzzling as sefer Yechezkel lists far more serious transgressions. How can Chazal blame the Churban on people refusing to compromise?
“The answer is that had people been willing to compromise HaShem would have passed over their sins because Chazal (Rosh Hashanah 17) say, ‘Whoever passes over his character traits (and doesn’t insist on having things his way), they pass over his sins, etc.’ However, because the people insisted on going according to the letter of the law, HaShem, too, went according to the letter of the law and punished them immediately.” Catching the hint, the offended person immediately forgave the other person with all his heart.
Rav Zalman always learned with immense concentration. Years later he went to a wedding of one of Rav Chaim of Volozhin’s children and Rav Chaim told him he would send some musicians to his room to play for him. The musicians arrived and began playing before Rav Zalman as he sat and murmured in learning. Later, when Rav Chaim came to the room after the musicians had left, Rav Zalman asked him, “You said you would send musicians to my room. Why haven’t you sent them?” At weddings he would dance with great simcha with the chosson and he would dance a “mitzvah tantz” with the kallah, (something only chassidim do today).
COMPUTER MIND
At the age of about fourteen, Rav Zalman knew the major sefarim by heart including the Chumash and Tanach with their various Targumim, the Bavli and Yerushalmi, various Medrashim, the Rambam, the Turim, the Zohar and the Tikunim. His mind was like a computer from which he could extract abstruse information at a moment’s notice.
For example, when someone mentioned that there is a certain mitzvah that a person will never achieve if he pursues it, but only if he removes it from his mind, Rav Zalman told him that this was the mitzvah of not going back for forgotten sheaves. Because the Tosefta (Peiah chapter 2) talks about a chassid who forgot a sheaf in his field and said to his son, ‘Go and offer a bull as a burnt offering for me and a bull as a peace offering.’ His son said to him, ‘Why are you happier with this mitzvah than all the mitzvos in the Torah?’
The Tosefta explains that the chassid was joyful because this mitzvah can never be performed deliberately, but only if one forgets a sheaf in one’s field as it says, “When you forget a sheaf in a field.”
On another occasion, someone wanted to know the location of the only two places where the Rambam mentions a Tanna or Amora in his Yad Hachazaka. Rav Zalman promptly informed him that the Rambam mentions the Tanna Hillel in Hilchos Tefillin (2:11), and the Amora Rava in Hilchos Toein Venitan (8:4,10).
Despite his fluency in the entire Torah, Rav Zalman placed special importance on the careful study of Tanach because it encapsulates everything.
“When I was still only learning Torah and Nach,” he said, “I knew that their light is limitless but they were basically closed books because their statements are brief and their keys are given to the baalei kabalah (of the Oral Torah). But when I learnt the Bavli, Yerushalmi and suchlike…, the works of Chazal were like open windows that illuminated the light of the Torah… Because the verses are brief and contain piles and piles of halachos, when I reviewed a short parsha of the Torah, it would sometimes help me remember hundreds of halachos and more.”
As an example, someone once asked him, “Where does the Torah hint at the Halacha (Demai chapter 5) that even though we do not trust an ignoramus who said that he tithed his produce, on Shabbos we believe him because the awe of Shabbos is upon him?”
“This law is hinted in the first word of the Torah,” Rav Zalman answered. “The Tikunei Zohar (tikun teshi’i) writes that the letters of Bereishis can be rearranged to read yarei Shabbos (awe of Shabbos).”
Rav Zalman utilized his immense knowledge to ensure that everything he did was in accordance with Chazal.
For example, he once rebuked someone for speaking divrei chullin on Shabbos and the person explained that he had actually been discussing a certain mitzvah. After asking his forgiveness, Rav Zalman blessed the man with the text of Birkas Kohanim. Noticing that the people around were surprised at this, he explained that the Gemara (Brachos 31) explicitly says that someone who suspects his fellow unfoundedly must not only appease him but also bless him.
Once when he was sitting before the Vilna Gaon, the Gaon said that according to his opinion, pidyon bechor should be done with five thalers of the kind used in Lithuania because we go after the coin used during one’s time. Immediately, Rav Zalman removed a coin from his upper garment, handed it to a kohen, and stated, “I am giving this to you for the redemption of my first born son who passed away a few years ago!”
THE BURNT DOCUMENTS
Although one might think that Rav Zalman had little knowledge of the goings on of this world as he was always totally immersed in Torah, Rav Chaim of Volozhin explained that this was not so. True, Rav Zalman was initially unsure how to interpret the Gemara’s statement (Yuma 19), “The rabbis taught, And you shall talk in them, etc. (Devarim 6:7), and not in other things.” Does this mean that one is never allowed speak other things at all, or does it only mean that one should not speak other things when one has the opportunity to speak in Torah? Rav Chaim answers that in a place where one is not permitted to speak in Torah one may speak other things.
Rav Zalman eventually decided leniently, and thus when he was in the bathhouse where he could not learn in any case, he would discuss world events and trade on a high intellectual level. He explained that there is no learned or ethical idea that is not mentioned in our holy Torah.
For example, some merchants were once discussing how a Jewish merchant on a journey suspected that his wagon driver wanted to murder him in order to steal his securities. What did he do? He took his flint box and burnt the documents to ashes.
“A similar episode is mentioned in the Rivash,” said Rav Zalman, and he proceeded to relate the relevant Rivash by heart.
A merchant once went on a voyage, placing a box (full of money and jewels) in his cabin. Suddenly he heard sailors whispering to each other, ‘When we reach the high seas we will throw the merchant into the sea and take his box!’ What did the merchant do? He pretended to quarrel with his companions on the boat regarding who owned the valuables inside the chest and in the middle of the fight he took the box and tossed it into the sea declaring, “Now neither you nor I will possess them!”
Back on dry land the merchant summoned the sailors to a trial complaining that he had been forced to throw his possessions into the sea because of their plot to kill him. After ruling that they must recompense his loss, the judge asked the merchant, “Tell me, where did you get the wonderful idea of throwing your chest into the sea?”
“I learnt it from King Shlomo,” the merchant replied. “He writes (Koheles 3:6), A time to seek and a time to lose, a time to keep and a time to throw away. When I heard the sailors plotting to murder me for my property I thought that this was an opportune time to throw it away.”
After citing similar examples Rav Zalman concluded that there is no wisdom not included in our holy Torah.
Rav Zalman was involved in Torah to such an extent that he never asked for things explicitly but hinted at what he wanted through a verse or statement of Chazal. Thus when he wanted to eat he might cite R. Yossi (Taanis 22) who says, “And man became living soul (Bereishis 20:7) – keep the soul I gave you alive!” When he mentioned the derush of Chazal, “And behold it was very good (ibid 1:31) – this is sleep,” his attendant understood that it was time to prepare his bed. Incidentally, he always slept with gloves so that he could learn the moment he awoke before washing his hands.
On one occasion it seemed that Rav Zalman had broken this rule when he handed someone two coins and asked him to buy him some honey cakes. However, Rav Zalman explained that his mother had ordered him to eat honey cakes two hours before lunch every day (in order to strengthen his health). Therefore sending someone to buy the cakes was an act of kibud av that he could mention explicitly.
CONSTANT REVIEW
Despite his phenomenal memory and vast knowledge, Rav Zalman never ceased reviewing his learning. Someone once witnessed him striding back and forth reviewing with such enthusiasm that merely hearing him inflamed people with love of Torah.
“How many times have you reviewed this topic?” he asked Rav Zalman.
“About two hundred and fifty times,” he answered
When the Vilna Gaon once explained one of the replies of Iyov’s friends, Rav Zalman rejoiced over the shiur as if he had received all the pleasures of the world. The following day however, when the Gaon began to explain a second reply, he noticed that Rav Zalman seemed upset about something.
“What are you bothered about?” he asked him. “Do you find some fault in what I am saying?”
“I haven’t reviewed the answer you said yesterday a hundred and one times,” replied Rav Zalman. “So how can I be sitting here listening to your explanation of the other answers?”
Someone once noticed Rav Zalman reviewing something about three hundred times and then reviewing it even more times a short time afterward.
“Why is this necessary?” he asked him.
“Chazal describe someone learning something four times and feeling that it was lying in his pocket,” he replied. “Why do they specifically describe it as lying in one’s pocket and not use the more common expression of lying in a box? This hints at Chazal’s rule that a person is predisposed to feel in his pocket all the time (to make sure he has not lost what is inside). Chazal are saying that even when a person has learnt four or five times, his learning is lying in his pocket and he must still ‘feel’ it all the time to ensure that it is not lost through forgetfulness. (This idea was probably from the Gaon)
Despite his immense Torah wisdom Rav Zalman renounced every form of honor. One Seder night he asked a guest why he was not reclining for the wine and matzah.
“You are a rav like an angel of HaShem, and I am not worthy to collect dry bones from beneath your table of wisdom, so how can I recline without your permission?” replied the guest.
“Oy, how you have upset me by raising me from my lowly status and placing my nest among the stars,” complained Rav Zalman, and striding back and forth he repeated a number of statements of Chazal that denigrate pride.
“A rav he calls me?” he laughed afterwards. “I am not a rav and not a teacher… If I compare what I know to what I do not know, I know nothing!”
THE VILNA GAON’S SOLUTION
On one occasion Rav Zalman regarded his immense reputation as a liability. Rav Chaim related that this happened after someone told Rav Zalman a ridiculous chiddush to which he expressed his displeasure in no uncertain terms.
Immediately, he regretted having spoken so bluntly and shed bitter tears, but it was too late, the stranger had disappeared. Rav Zalman spent days searching for him in shuls and market places but to no avail. By now he was almost sick with concern. In order to alleviate his pain, his father-in-law asked someone to go to Rav Zalman under the pretense of being the humiliated stranger and forgive him. Although momentarily overjoyed, Rav Zalman immediately saw through the hoax and forced the man to admit that he was an imposter. Now matters were worse than ever.
“What hope is there for me?” Rav Zalman moaned, shedding a flood of tears. “Even Yom Kippur cannot atone for a sin like this until I appease the offended person.”
When the Gaon heard what was happening he sent for Rav Zalman and cited the Gemara (Sukkah 52) where R. Yehoshua ben Levi says that man’s evil inclination rises up against him every day and seeks to kill him as it says (Tehillim 36:32), “The wicked one waits for the tzaddik and seeks to kill him, and if the Holy One did not help him it would not conquer him as it says, HaShem will not leave him in his hands.”
“The last part of this statement is telling us more than HaShem’s chesed at saving us from the yetzer hara. It is also telling us that man’s duty is only to do all he can to fight the evil inclination; but once he has done his utmost HaShem will grant him heavenly assistance.
“HaShem knows that you have done everything possible,” the Gaon concluded. “Now He will send His help, and he has several ways of returning people to the truth and good they are seeking.”
Then, opening the Chovos Halevavos, the Gaon showed him what is written there in shaar hateshuvah (chapter 10):
“If a person did evil to his fellow, to his body or his property, the Creator will introduce will and love into his heart so that he forgives that which he sinned against him as it says (Mishlei 16:7), When a man’s ways please HaShem, even his enemies will make peace with him.”
Because Rav Zalman regarded every word the Gaon said as ruach hakodesh, he took comfort from his words and his cloud of misery dispelled.
While still a young man, Rav Zalman became critically ill and passed away at the age of 32 in 5548/1782. During his last hours he lay in bed reading Tehillim despite his exhaustion.
“Isn’t this an explicit Gemara?” he explained. “Citing the verse, This is the Torah when a man dies in a tent (Bamidbar 19), R. Yonasan (Shabbos 83) explains, ‘A person should not hold back from Divrei Torah even at the time of death.”
During his last minutes, he painfully hauled himself out of bed stood in one place for a short while and then walked four amos with the help of a cane (after carefully ascertaining that the owner of the cane had given him permission). This was in order to fulfill for the last time Chazal’s injunction (Kesuvos 111) that a person should spend “a third (of the time) sitting, a third standing and a third walking.”
Thousands of Jews mourned the tragedy of his passing. Rav Zalman, who could have helped direct the spiritual future of Klal Yisroel, had been cut off in his prime.
May his memory be a blessing.
Source: *Feivel, Rav Yechezkel. Toldos Adam. *a nephew of Rav Chaim of Volozhin.)
Shabbos: Ta’am HaChaim Toldos 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 Toldos 5770
Blessings unlimited
Introduction
So he drew close and kissed him; he smelled the fragrance of his garments and blessed him; he said, “See, the fragrance of my son is like the fragrance of a field which HaShem had blessed.” (Bereishis 27:27)
In this week’s parasha the Torah records the blessings that Yitzchak conferred on his son Yaakov. The Torah states that when Esav returned from his hunt and discovered that Yaakov had received the blessings, he cried out to Yitzchak in distress. It is said (Bereishis 27:34-36) kishmoa Esav es divrei aviv vayitzak tzeakah gedolah umarah ad meod vayomer liaviv barcheini gam ani avi vayomer ba achicha bimirmah vayikach birchasecha vayomer hachi kara shemo Yaakov vayaakveini zeh paamaim es bechorasi lakach vihinei atah lakach birchasi vayomar halo atzalta li beracha, when Esav heard his father’s words, he cried out an exceedingly great and bitter cry, and said to his father, “Bless me too, Father!” But he said, “Your brother came with cleverness and took your blessing.” He said, “Is it because his name was called Yaakov that he outwitted me these two times? – He took away my birthright and see, now he took away my blessing!” Then he said, “Have you not reserved a blessing for me?” It is noteworthy that Esav felt that because Yaakov had received the blessings, there was no blessing remaining for him. Indeed, Yitzchak ultimately blessed him that the fatness of the earth shall be his dwelling and with the dew of the heavens. Additionally, Yitzchak informed Esav that he would live by the sword. Rashi cites the Medrash that states that Yitzchak told Esav that if Yaakov would falter in Torah study, Esav would be victorious over Yaakov. Yet, the fact remains that Esav did not receive a true blessing, as Yitzchak had bestowed all the blessings upon Yaakov. Let us understand how it was possible for Yaakov to receive all the blessings and Esav was left with nothing.
Blessing means that HaShem, the Source of all blessing, is unlimited
The definition of bracha is that HaShem is the Source of all blessings. This means that blessing is unlimited, as HaShem is unlimited in His powers. Esav was the firstborn and was deserving of receive the blessings from Yitzchak. However, Esav scorned the birthright when he sold it to Yaakov for a bowl of lentils. When Esav complained to Yitzchak that “He took away my birthright and see, now he took away my blessing!” he was actually stating the truth of the situation that he himself had created. By allowing Yaakov to receive the birthright, Esav was declaring that he was no longer worthy of HaShem’s unlimited blessings. Thus, Esav understood that there was no room for him to receive any blessing. The only opportunity for Esav to enter the realm of blessing, i.e. unlimited abundance, is when Yaakov falters.
Esav is limited and Yaakov is unlimited
The Pinei Menachem notes that the Gemara (Taanis 5b) states that Yaakov never died. Thus, Yaakov lives for eternity. Esav, on the other hand, declared (Bereishis 25:32) “look, I am going to die, so of what use to me is a birthright?” Esav sealed his own fate by declaring that his life was limited, essentially cutting himself off from all blessing.
The Shabbos connection
It is said (Shir HaShirim7:12) licho dodi neitzei hasadeh, come, my Beloved, let us go to the fields. The Pinei Menachem cites the Arizal who interpreted this to mean that on Shabbos the wilderness is transformed into a field. A wilderness is an ownerless area, and similarly, Esav conducted himself in a lawless manner. The Zohar states that there are various types of fields. The fields of Shabbos and the Bais HaMikdash are fields where holiness and blessings are found. When Yaakov kissed Yitzchak, it is said (Bereishis 27:27) vayigash vayishak lo vayarach es reiach bigadav vayivarcheihu vayomer rieh reiach bini kireiach sadeh asher beiracho HaShem, so he drew close and kissed him; he smelled the fragrance of his garments and blessed him; he said, “See, the fragrance of my son is like the fragrance of a field which HaShem had blessed.” Yitzchak blessed Yaakov with the blessing of Shabbos and the Bais HaMikdash. Shabbos is unlimited in time and the Bais HaMikdash is unlimited in space. When we prepare for Shabbos properly, we are demonstrating that we are worthy of receiving HaShem’s unlimited bounty. Rivka ensured that her son Yaakov would receive the unlimited blessing of HaShem, and every week we can afford ourselves of the opportunity to receive those blessings.
Shabbos Stories
Rav Shlomo Zalman of Vilna ZT”L--Brother of Rav Chaim of Volozhin
by David Hoffman
This article originally appeared in Yated Neeman, Monsey NY. and is posted here with their permission
5516/1756-5548/1782
Rav Zalman was born in Volozhin in 5516/1756, the son of Rav Yitzchak; this was seven years after the birth of his elder brother, Rav Chaim of Volozhin. There is little doubt that had he not tragically passed away at the age of 32 he would have been no less well-known than his illustrious brother.
EARLY STARTER
Rav Zalman was an early starter – at the age of one his mother taught him to say shehakol before drinking milk. After his father sent him to cheder at two and a half years, he developed such an overwhelming love for the alef-beis that he carried a sefer with him everywhere, reading all its alefs from cover to cover, and then all its beises and so on.
Rav Chaim of Volozhin related how his four year old brother once saw his parents preparing a siyum for his older brother, Rav Simcha, who had learned the entire Mishnayos by heart.
“My brother Rav Simcha may know this small sefer by heart,” he announced, “pointing to a miniature Mishnayos on the table, “but I will one day know every sefer by heart whether small or large.” Noticing that his parents were surprised at this outburst, Rav Zalman continued, “Why are you surprised? Didn’t I learn the entire Torah and engrave it on my heart before the angel forced me to forget it? Similarly, I can be confident in my ability to remember and am certain that if I learn and review the Torah sufficiently it will be embedded in me my whole life.”
At eight years old it seemed his premonition was correct when his cheder rebbe tested him on Maseches Sukkah and discovered that he knew every masechta being learnt in the cheder.
Far from being a mere intellectual, the youngster utilized his lomdus to enhance the avodas HaShem of himself and other people. One Erev Yom Kippur he noticed that someone was refusing to forgive someone who was asking his mechillah.
Striding over to the offended party Rav Zalman said to him, “You know Chazal’s statement that Yerushalayim was only destroyed because people insisted on doing their affairs strictly according to din Torah (and would not compromise)? This is puzzling as sefer Yechezkel lists far more serious transgressions. How can Chazal blame the Churban on people refusing to compromise?
“The answer is that had people been willing to compromise HaShem would have passed over their sins because Chazal (Rosh Hashanah 17) say, ‘Whoever passes over his character traits (and doesn’t insist on having things his way), they pass over his sins, etc.’ However, because the people insisted on going according to the letter of the law, HaShem, too, went according to the letter of the law and punished them immediately.” Catching the hint, the offended person immediately forgave the other person with all his heart.
Rav Zalman always learned with immense concentration. Years later he went to a wedding of one of Rav Chaim of Volozhin’s children and Rav Chaim told him he would send some musicians to his room to play for him. The musicians arrived and began playing before Rav Zalman as he sat and murmured in learning. Later, when Rav Chaim came to the room after the musicians had left, Rav Zalman asked him, “You said you would send musicians to my room. Why haven’t you sent them?” At weddings he would dance with great simcha with the chosson and he would dance a “mitzvah tantz” with the kallah, (something only chassidim do today).
COMPUTER MIND
At the age of about fourteen, Rav Zalman knew the major sefarim by heart including the Chumash and Tanach with their various Targumim, the Bavli and Yerushalmi, various Medrashim, the Rambam, the Turim, the Zohar and the Tikunim. His mind was like a computer from which he could extract abstruse information at a moment’s notice.
For example, when someone mentioned that there is a certain mitzvah that a person will never achieve if he pursues it, but only if he removes it from his mind, Rav Zalman told him that this was the mitzvah of not going back for forgotten sheaves. Because the Tosefta (Peiah chapter 2) talks about a chassid who forgot a sheaf in his field and said to his son, ‘Go and offer a bull as a burnt offering for me and a bull as a peace offering.’ His son said to him, ‘Why are you happier with this mitzvah than all the mitzvos in the Torah?’
The Tosefta explains that the chassid was joyful because this mitzvah can never be performed deliberately, but only if one forgets a sheaf in one’s field as it says, “When you forget a sheaf in a field.”
On another occasion, someone wanted to know the location of the only two places where the Rambam mentions a Tanna or Amora in his Yad Hachazaka. Rav Zalman promptly informed him that the Rambam mentions the Tanna Hillel in Hilchos Tefillin (2:11), and the Amora Rava in Hilchos Toein Venitan (8:4,10).
Despite his fluency in the entire Torah, Rav Zalman placed special importance on the careful study of Tanach because it encapsulates everything.
“When I was still only learning Torah and Nach,” he said, “I knew that their light is limitless but they were basically closed books because their statements are brief and their keys are given to the baalei kabalah (of the Oral Torah). But when I learnt the Bavli, Yerushalmi and suchlike…, the works of Chazal were like open windows that illuminated the light of the Torah… Because the verses are brief and contain piles and piles of halachos, when I reviewed a short parsha of the Torah, it would sometimes help me remember hundreds of halachos and more.”
As an example, someone once asked him, “Where does the Torah hint at the Halacha (Demai chapter 5) that even though we do not trust an ignoramus who said that he tithed his produce, on Shabbos we believe him because the awe of Shabbos is upon him?”
“This law is hinted in the first word of the Torah,” Rav Zalman answered. “The Tikunei Zohar (tikun teshi’i) writes that the letters of Bereishis can be rearranged to read yarei Shabbos (awe of Shabbos).”
Rav Zalman utilized his immense knowledge to ensure that everything he did was in accordance with Chazal.
For example, he once rebuked someone for speaking divrei chullin on Shabbos and the person explained that he had actually been discussing a certain mitzvah. After asking his forgiveness, Rav Zalman blessed the man with the text of Birkas Kohanim. Noticing that the people around were surprised at this, he explained that the Gemara (Brachos 31) explicitly says that someone who suspects his fellow unfoundedly must not only appease him but also bless him.
Once when he was sitting before the Vilna Gaon, the Gaon said that according to his opinion, pidyon bechor should be done with five thalers of the kind used in Lithuania because we go after the coin used during one’s time. Immediately, Rav Zalman removed a coin from his upper garment, handed it to a kohen, and stated, “I am giving this to you for the redemption of my first born son who passed away a few years ago!”
THE BURNT DOCUMENTS
Although one might think that Rav Zalman had little knowledge of the goings on of this world as he was always totally immersed in Torah, Rav Chaim of Volozhin explained that this was not so. True, Rav Zalman was initially unsure how to interpret the Gemara’s statement (Yuma 19), “The rabbis taught, And you shall talk in them, etc. (Devarim 6:7), and not in other things.” Does this mean that one is never allowed speak other things at all, or does it only mean that one should not speak other things when one has the opportunity to speak in Torah? Rav Chaim answers that in a place where one is not permitted to speak in Torah one may speak other things.
Rav Zalman eventually decided leniently, and thus when he was in the bathhouse where he could not learn in any case, he would discuss world events and trade on a high intellectual level. He explained that there is no learned or ethical idea that is not mentioned in our holy Torah.
For example, some merchants were once discussing how a Jewish merchant on a journey suspected that his wagon driver wanted to murder him in order to steal his securities. What did he do? He took his flint box and burnt the documents to ashes.
“A similar episode is mentioned in the Rivash,” said Rav Zalman, and he proceeded to relate the relevant Rivash by heart.
A merchant once went on a voyage, placing a box (full of money and jewels) in his cabin. Suddenly he heard sailors whispering to each other, ‘When we reach the high seas we will throw the merchant into the sea and take his box!’ What did the merchant do? He pretended to quarrel with his companions on the boat regarding who owned the valuables inside the chest and in the middle of the fight he took the box and tossed it into the sea declaring, “Now neither you nor I will possess them!”
Back on dry land the merchant summoned the sailors to a trial complaining that he had been forced to throw his possessions into the sea because of their plot to kill him. After ruling that they must recompense his loss, the judge asked the merchant, “Tell me, where did you get the wonderful idea of throwing your chest into the sea?”
“I learnt it from King Shlomo,” the merchant replied. “He writes (Koheles 3:6), A time to seek and a time to lose, a time to keep and a time to throw away. When I heard the sailors plotting to murder me for my property I thought that this was an opportune time to throw it away.”
After citing similar examples Rav Zalman concluded that there is no wisdom not included in our holy Torah.
Rav Zalman was involved in Torah to such an extent that he never asked for things explicitly but hinted at what he wanted through a verse or statement of Chazal. Thus when he wanted to eat he might cite R. Yossi (Taanis 22) who says, “And man became living soul (Bereishis 20:7) – keep the soul I gave you alive!” When he mentioned the derush of Chazal, “And behold it was very good (ibid 1:31) – this is sleep,” his attendant understood that it was time to prepare his bed. Incidentally, he always slept with gloves so that he could learn the moment he awoke before washing his hands.
On one occasion it seemed that Rav Zalman had broken this rule when he handed someone two coins and asked him to buy him some honey cakes. However, Rav Zalman explained that his mother had ordered him to eat honey cakes two hours before lunch every day (in order to strengthen his health). Therefore sending someone to buy the cakes was an act of kibud av that he could mention explicitly.
CONSTANT REVIEW
Despite his phenomenal memory and vast knowledge, Rav Zalman never ceased reviewing his learning. Someone once witnessed him striding back and forth reviewing with such enthusiasm that merely hearing him inflamed people with love of Torah.
“How many times have you reviewed this topic?” he asked Rav Zalman.
“About two hundred and fifty times,” he answered
When the Vilna Gaon once explained one of the replies of Iyov’s friends, Rav Zalman rejoiced over the shiur as if he had received all the pleasures of the world. The following day however, when the Gaon began to explain a second reply, he noticed that Rav Zalman seemed upset about something.
“What are you bothered about?” he asked him. “Do you find some fault in what I am saying?”
“I haven’t reviewed the answer you said yesterday a hundred and one times,” replied Rav Zalman. “So how can I be sitting here listening to your explanation of the other answers?”
Someone once noticed Rav Zalman reviewing something about three hundred times and then reviewing it even more times a short time afterward.
“Why is this necessary?” he asked him.
“Chazal describe someone learning something four times and feeling that it was lying in his pocket,” he replied. “Why do they specifically describe it as lying in one’s pocket and not use the more common expression of lying in a box? This hints at Chazal’s rule that a person is predisposed to feel in his pocket all the time (to make sure he has not lost what is inside). Chazal are saying that even when a person has learnt four or five times, his learning is lying in his pocket and he must still ‘feel’ it all the time to ensure that it is not lost through forgetfulness. (This idea was probably from the Gaon)
Despite his immense Torah wisdom Rav Zalman renounced every form of honor. One Seder night he asked a guest why he was not reclining for the wine and matzah.
“You are a rav like an angel of HaShem, and I am not worthy to collect dry bones from beneath your table of wisdom, so how can I recline without your permission?” replied the guest.
“Oy, how you have upset me by raising me from my lowly status and placing my nest among the stars,” complained Rav Zalman, and striding back and forth he repeated a number of statements of Chazal that denigrate pride.
“A rav he calls me?” he laughed afterwards. “I am not a rav and not a teacher… If I compare what I know to what I do not know, I know nothing!”
THE VILNA GAON’S SOLUTION
On one occasion Rav Zalman regarded his immense reputation as a liability. Rav Chaim related that this happened after someone told Rav Zalman a ridiculous chiddush to which he expressed his displeasure in no uncertain terms.
Immediately, he regretted having spoken so bluntly and shed bitter tears, but it was too late, the stranger had disappeared. Rav Zalman spent days searching for him in shuls and market places but to no avail. By now he was almost sick with concern. In order to alleviate his pain, his father-in-law asked someone to go to Rav Zalman under the pretense of being the humiliated stranger and forgive him. Although momentarily overjoyed, Rav Zalman immediately saw through the hoax and forced the man to admit that he was an imposter. Now matters were worse than ever.
“What hope is there for me?” Rav Zalman moaned, shedding a flood of tears. “Even Yom Kippur cannot atone for a sin like this until I appease the offended person.”
When the Gaon heard what was happening he sent for Rav Zalman and cited the Gemara (Sukkah 52) where R. Yehoshua ben Levi says that man’s evil inclination rises up against him every day and seeks to kill him as it says (Tehillim 36:32), “The wicked one waits for the tzaddik and seeks to kill him, and if the Holy One did not help him it would not conquer him as it says, HaShem will not leave him in his hands.”
“The last part of this statement is telling us more than HaShem’s chesed at saving us from the yetzer hara. It is also telling us that man’s duty is only to do all he can to fight the evil inclination; but once he has done his utmost HaShem will grant him heavenly assistance.
“HaShem knows that you have done everything possible,” the Gaon concluded. “Now He will send His help, and he has several ways of returning people to the truth and good they are seeking.”
Then, opening the Chovos Halevavos, the Gaon showed him what is written there in shaar hateshuvah (chapter 10):
“If a person did evil to his fellow, to his body or his property, the Creator will introduce will and love into his heart so that he forgives that which he sinned against him as it says (Mishlei 16:7), When a man’s ways please HaShem, even his enemies will make peace with him.”
Because Rav Zalman regarded every word the Gaon said as ruach hakodesh, he took comfort from his words and his cloud of misery dispelled.
While still a young man, Rav Zalman became critically ill and passed away at the age of 32 in 5548/1782. During his last hours he lay in bed reading Tehillim despite his exhaustion.
“Isn’t this an explicit Gemara?” he explained. “Citing the verse, This is the Torah when a man dies in a tent (Bamidbar 19), R. Yonasan (Shabbos 83) explains, ‘A person should not hold back from Divrei Torah even at the time of death.”
During his last minutes, he painfully hauled himself out of bed stood in one place for a short while and then walked four amos with the help of a cane (after carefully ascertaining that the owner of the cane had given him permission). This was in order to fulfill for the last time Chazal’s injunction (Kesuvos 111) that a person should spend “a third (of the time) sitting, a third standing and a third walking.”
Thousands of Jews mourned the tragedy of his passing. Rav Zalman, who could have helped direct the spiritual future of Klal Yisroel, had been cut off in his prime.
May his memory be a blessing.
Source: *Feivel, Rav Yechezkel. Toldos Adam. *a nephew of Rav Chaim of Volozhin.)
Shabbos: Ta’am HaChaim Toldos 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
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Thursday, October 22, 2009
Shabbos: Ta’am HaChaim Noach 5770
שבת טעם החיים נח תש"ע
Shabbos: Ta’am HaChaim Noach 5770
Noach Reveals Too Much
Introduction
In this week’s parsha the Torah records how Noach built a Teiva, an ark, that protected his family, himself, and numerous animals from the Great Flood that HaShem brought upon the world. Subsequent to the flood, Noach left the Teivah and it is said (Bereishis 9:20-21) vayachel Noach ish haadama vayita karem vayeisht min hayayin vayishkar vayisgal bisoch ahalo, Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk, and he uncovered himself within his tent. Rashi cites the Medrash that states that Noach made himself chullin, profane, as he should have chosen a different planting instead of grapes. One must ask the obvious question. While it is true that grapes can lead to one get intoxicated, what is wrong with the actual act of planting grapes? Furthermore, if planting grapes was inappropriate, then why did Noach act in such a manner?
Noach was supposed to act discreetly
Much has been written regarding the contrast of Noach’s conduct prior to entering the Teivah and his behavior subsequent to exiting the Teivah. Perhaps we can suggest a new approach that will help us gain a perspective of how we are supposed to conduct ourselves. Prior to Noach entering the Teivah, it is said (Bereishis 7:16) vayisgor HaShem baado, and HaShem shut it on his behalf. The Baal HaTurim (Ibid) writes that this passage alludes to the fact that HaShem prohibited Noach and his family from cohabiting while on the Teivah. While in the Teivah, Noach certainly followed this instruction to be constrained. Yet, when Noach exited the Teivah, the Torah states explicitly that he revealed himself, and this was the antithesis of his conduct while inside the Teivah.
One who witnesses depravity should abstain from wine
The Pinei Menachem adds a fascinating insight into what was expected of Noach. The Pinei Menachem adds a fascinating insight into what was expected from Noach. Prior to the flood, the people had been engaged in promiscuous behavior. The Gemara states that one who witnesses a Sota (adulteress woman) in her state of shame should abstain from wine. Similarly, after witnessing firsthand the depravity of his generation, Noach should have abstained from wine. Instead, Noach became intoxicated and was shamed by his youngest son, Cham. In our own lives, we are often witness to acts of depravity, but we choose to ignore them and carry on with what we are doing. The Torah is teaching us that being witness to such acts should lead us to sanctify our actions and search for loftier goals and pursuits.
The Shabbos connection
Every week HaShem affords us with the opportunity to transcend the decadence of society and enter into the holy realm of Shabbos. It is noteworthy that in addition to the evening prayers that we recite with the onset of Shabbos, the first act that we perform is the recital of Kiddush on wine. Wine can be detrimental effect when used inappropriately. Nonetheless, one can sanctify his actions by reciting Kiddush on Shabbos and demonstrating that everything belongs to HaShem. This thought should remain with us throughout the week, and then we will merit rectifying the world and meriting the arrival of Mashiach Tzidkeinu, speedily, in our days.
Shabbos Stories
To be outdone by a dog
Rabbi Eliyahu Hoffman writes: A student of the holy Chafetz Chaim zt”l once heard him chastising himself: “Yisroel Meir, do you not appreciate the kindness that HaShem has done with you that he gave you the wisdom and understanding to compile an entire sefer on the laws of lashon hara (slanderous speech)?! Aren’t you thankful that by the grace of HaShem many thousands of people have purchased the sefer, and learn from it daily?! Don't you realize that if you don't show appreciation for these gifts, then the lowly dog is greater than you?!”
The next morning, the student, puzzled by his rebbe’s cryptic statement, had the boldness to ask its meaning. The Chafetz Chaim explained: “The Medrash says HaShem gave Kayin a dog. Why a dog? There is no animal on earth quite like the dog - that shows such love, appreciation, and devotion to its owner in exchange for little more than a few scraps and morsels that would likely have gone in the garbage (the Chafetz Chaim lived before the times that dog foods received more supermarket shelf- space than baby foods). No animal is more faithful and grateful to its owner than a dog. And no act could be more the contrary than Kayin's taking advantage of Hevel's kindness, and using it to kill him. By giving him a dog, HaShem was giving Kayin a constant reminder of his lack of hakaras hatov (recognition of kindness). That’s why I told myself that if I fail to appreciate the gifts HaShem has given me, I'll be outdone by a dog!”
One can always rebuild
Rabbi Mordechai Kamenetzky writes: A renowned Rosh Yeshiva tragically lost his son to a debilitating disease at the prime of his life. Not long married, the son left a widow and a young child. The Rosh Yeshiva and his Rebbitzen were devastated at the loss and the shiva period was a most difficult time.
One of the hundreds of visitors was the Bluzhever Rebbe, Rabbi Yisroel Spira, whose entire family was wiped out during the Holocaust. He sat quietly, taking in the pain of the bereaved family. Finally, when it was time to say something, Rabbi Spira turned to the Rosh Yeshiva and spoke. “Your loss is terrible, but at least your son will have a living remnant, his child. He will also have a resting place and stone where the family can visit. I do not even know where any of my children who were killed by the Nazis are buried.” Then he added, “Yet, somehow HaShem has given me the strength to rebuild my family and life.” Those words truly helped console the Rosh Yeshiva.
True belief
Rabbi Kamenetzky writes further: Rabbi Shimshon Sherer, Rav of Congregation Kehilas Zichron Mordechai, tells the following story.
In a small town there was a severe drought. The community synagogues each prayed separately for rain, but to no avail. The tears and prayers failed to unlock the sealed heavens, and for months, no rains came.
Finally, the town’s eldest sage held a meeting with prominent community rabbis and lay leaders. "There are two items lacking in our approach, faith and unity. Each one of you must impress upon his congregation the need to believe. If we are united and sincere, our prayers will be answered!” He declared that all the synagogues in the city would join together for a day of Tefillah. Everyone, men women and children would join together for this event. “I assure you,” he exclaimed, “that if we meet both criteria - faith and unity - no one will leave that prayer service without getting drenched!”
There was no shul large enough to contain the entire community so the date was set to gather and daven in a field! For the next few weeks all the rabbis spoke about bitachon and achdus (faith and unity). On the designated day the entire town gathered in a large field whose crops had long withered from the severe drought. Men, women, and children all gathered and anxiously awaited the old sage to begin the service.
The elderly rabbi walked up to the podium. His eyes scanned the tremendous crowd that filled the large field and then they dimmed in dismay. The rabbi began shaking his head in dissatisfaction. “This will never work,” he moaned dejectedly. "The rain will not come.” Slowly he left the podium. The other rabbis on the dais were shocked. “But rebbe, everyone is here and they are all united! Surely they must believe that the rains will fall! Otherwise no one would have bothered to come on a working day!”
The rabbi shook his head slowly and sadly.
“No. They don’t really believe,” he stated. “I scanned the entire crowd. Nobody even brought a raincoat.” [Reprinted with permission from www.Torah.org]
Dream while you are awake
Rabbi Shimshon Sherer, Rav of Kehilas Zichron Mordechai, told over the following story. Rabbi Shimshon Zelig Fortman was the Rav of Congregation Knesseth Israel in Far Rockaway during the 1940s. During that period, many naysayers had all but discounted any chance of a rebirth of Orthodox Jewry. Torah observant Yidden had hardly a voice in Washington, they were disorganized and fragmented, and the destruction of European Jewry was almost the last nail in the alleged coffin of traditional Torah Yiddishkeit. Rabbi Fortman had a young son-in-law, Moshe, who had studied in Yeshiva Ner Israel in Baltimore. He would tell his father-in-law how he saw a future for Orthodox Jewry that was filled with honor and power, with representatives that would have direct access to Congress, the Senate, and even the President of the United States. They would influence legislation with their values and fill stadiums and coliseums with Torah assemblies and prayer gatherings! Rabbi Fortman was very concerned about his young son-in-law’s ivory towered dreams. He felt that he these dreams distracted him and he would never accomplish anything. Rabbi Yosef Kahanamen, the Ponovezher Rav had recently come to America to raise funds for his Yeshiva in Israel, and was staying by Rabbi Fortman in Far Rockaway. “Surely,” Rabbi Fortman thought, “Rabbi Kahanamen will end Moshe's fantasies and teach him about the realities of accomplishment.” Moshe and Rabbi Kahanamen met for nearly an hour. The Rav listened intently and then told young Moshe, “Dream my son. Continue to dream. In fact you can continue to dream as long as you live. But remember one thing. Never fall asleep.” Young Moshe was eventually known to hundreds of thousands of Jews world over as the man who may have been one of the most influential personalities in the emergence of Torah Jewry today. This man was Rabbi Moshe Sherer, the President of Agudath Israel of America.
Shabbos: Ta’am HaChaim Noach 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
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Shabbos: Ta’am HaChaim Noach 5770
Noach Reveals Too Much
Introduction
In this week’s parsha the Torah records how Noach built a Teiva, an ark, that protected his family, himself, and numerous animals from the Great Flood that HaShem brought upon the world. Subsequent to the flood, Noach left the Teivah and it is said (Bereishis 9:20-21) vayachel Noach ish haadama vayita karem vayeisht min hayayin vayishkar vayisgal bisoch ahalo, Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk, and he uncovered himself within his tent. Rashi cites the Medrash that states that Noach made himself chullin, profane, as he should have chosen a different planting instead of grapes. One must ask the obvious question. While it is true that grapes can lead to one get intoxicated, what is wrong with the actual act of planting grapes? Furthermore, if planting grapes was inappropriate, then why did Noach act in such a manner?
Noach was supposed to act discreetly
Much has been written regarding the contrast of Noach’s conduct prior to entering the Teivah and his behavior subsequent to exiting the Teivah. Perhaps we can suggest a new approach that will help us gain a perspective of how we are supposed to conduct ourselves. Prior to Noach entering the Teivah, it is said (Bereishis 7:16) vayisgor HaShem baado, and HaShem shut it on his behalf. The Baal HaTurim (Ibid) writes that this passage alludes to the fact that HaShem prohibited Noach and his family from cohabiting while on the Teivah. While in the Teivah, Noach certainly followed this instruction to be constrained. Yet, when Noach exited the Teivah, the Torah states explicitly that he revealed himself, and this was the antithesis of his conduct while inside the Teivah.
One who witnesses depravity should abstain from wine
The Pinei Menachem adds a fascinating insight into what was expected of Noach. The Pinei Menachem adds a fascinating insight into what was expected from Noach. Prior to the flood, the people had been engaged in promiscuous behavior. The Gemara states that one who witnesses a Sota (adulteress woman) in her state of shame should abstain from wine. Similarly, after witnessing firsthand the depravity of his generation, Noach should have abstained from wine. Instead, Noach became intoxicated and was shamed by his youngest son, Cham. In our own lives, we are often witness to acts of depravity, but we choose to ignore them and carry on with what we are doing. The Torah is teaching us that being witness to such acts should lead us to sanctify our actions and search for loftier goals and pursuits.
The Shabbos connection
Every week HaShem affords us with the opportunity to transcend the decadence of society and enter into the holy realm of Shabbos. It is noteworthy that in addition to the evening prayers that we recite with the onset of Shabbos, the first act that we perform is the recital of Kiddush on wine. Wine can be detrimental effect when used inappropriately. Nonetheless, one can sanctify his actions by reciting Kiddush on Shabbos and demonstrating that everything belongs to HaShem. This thought should remain with us throughout the week, and then we will merit rectifying the world and meriting the arrival of Mashiach Tzidkeinu, speedily, in our days.
Shabbos Stories
To be outdone by a dog
Rabbi Eliyahu Hoffman writes: A student of the holy Chafetz Chaim zt”l once heard him chastising himself: “Yisroel Meir, do you not appreciate the kindness that HaShem has done with you that he gave you the wisdom and understanding to compile an entire sefer on the laws of lashon hara (slanderous speech)?! Aren’t you thankful that by the grace of HaShem many thousands of people have purchased the sefer, and learn from it daily?! Don't you realize that if you don't show appreciation for these gifts, then the lowly dog is greater than you?!”
The next morning, the student, puzzled by his rebbe’s cryptic statement, had the boldness to ask its meaning. The Chafetz Chaim explained: “The Medrash says HaShem gave Kayin a dog. Why a dog? There is no animal on earth quite like the dog - that shows such love, appreciation, and devotion to its owner in exchange for little more than a few scraps and morsels that would likely have gone in the garbage (the Chafetz Chaim lived before the times that dog foods received more supermarket shelf- space than baby foods). No animal is more faithful and grateful to its owner than a dog. And no act could be more the contrary than Kayin's taking advantage of Hevel's kindness, and using it to kill him. By giving him a dog, HaShem was giving Kayin a constant reminder of his lack of hakaras hatov (recognition of kindness). That’s why I told myself that if I fail to appreciate the gifts HaShem has given me, I'll be outdone by a dog!”
One can always rebuild
Rabbi Mordechai Kamenetzky writes: A renowned Rosh Yeshiva tragically lost his son to a debilitating disease at the prime of his life. Not long married, the son left a widow and a young child. The Rosh Yeshiva and his Rebbitzen were devastated at the loss and the shiva period was a most difficult time.
One of the hundreds of visitors was the Bluzhever Rebbe, Rabbi Yisroel Spira, whose entire family was wiped out during the Holocaust. He sat quietly, taking in the pain of the bereaved family. Finally, when it was time to say something, Rabbi Spira turned to the Rosh Yeshiva and spoke. “Your loss is terrible, but at least your son will have a living remnant, his child. He will also have a resting place and stone where the family can visit. I do not even know where any of my children who were killed by the Nazis are buried.” Then he added, “Yet, somehow HaShem has given me the strength to rebuild my family and life.” Those words truly helped console the Rosh Yeshiva.
True belief
Rabbi Kamenetzky writes further: Rabbi Shimshon Sherer, Rav of Congregation Kehilas Zichron Mordechai, tells the following story.
In a small town there was a severe drought. The community synagogues each prayed separately for rain, but to no avail. The tears and prayers failed to unlock the sealed heavens, and for months, no rains came.
Finally, the town’s eldest sage held a meeting with prominent community rabbis and lay leaders. "There are two items lacking in our approach, faith and unity. Each one of you must impress upon his congregation the need to believe. If we are united and sincere, our prayers will be answered!” He declared that all the synagogues in the city would join together for a day of Tefillah. Everyone, men women and children would join together for this event. “I assure you,” he exclaimed, “that if we meet both criteria - faith and unity - no one will leave that prayer service without getting drenched!”
There was no shul large enough to contain the entire community so the date was set to gather and daven in a field! For the next few weeks all the rabbis spoke about bitachon and achdus (faith and unity). On the designated day the entire town gathered in a large field whose crops had long withered from the severe drought. Men, women, and children all gathered and anxiously awaited the old sage to begin the service.
The elderly rabbi walked up to the podium. His eyes scanned the tremendous crowd that filled the large field and then they dimmed in dismay. The rabbi began shaking his head in dissatisfaction. “This will never work,” he moaned dejectedly. "The rain will not come.” Slowly he left the podium. The other rabbis on the dais were shocked. “But rebbe, everyone is here and they are all united! Surely they must believe that the rains will fall! Otherwise no one would have bothered to come on a working day!”
The rabbi shook his head slowly and sadly.
“No. They don’t really believe,” he stated. “I scanned the entire crowd. Nobody even brought a raincoat.” [Reprinted with permission from www.Torah.org]
Dream while you are awake
Rabbi Shimshon Sherer, Rav of Kehilas Zichron Mordechai, told over the following story. Rabbi Shimshon Zelig Fortman was the Rav of Congregation Knesseth Israel in Far Rockaway during the 1940s. During that period, many naysayers had all but discounted any chance of a rebirth of Orthodox Jewry. Torah observant Yidden had hardly a voice in Washington, they were disorganized and fragmented, and the destruction of European Jewry was almost the last nail in the alleged coffin of traditional Torah Yiddishkeit. Rabbi Fortman had a young son-in-law, Moshe, who had studied in Yeshiva Ner Israel in Baltimore. He would tell his father-in-law how he saw a future for Orthodox Jewry that was filled with honor and power, with representatives that would have direct access to Congress, the Senate, and even the President of the United States. They would influence legislation with their values and fill stadiums and coliseums with Torah assemblies and prayer gatherings! Rabbi Fortman was very concerned about his young son-in-law’s ivory towered dreams. He felt that he these dreams distracted him and he would never accomplish anything. Rabbi Yosef Kahanamen, the Ponovezher Rav had recently come to America to raise funds for his Yeshiva in Israel, and was staying by Rabbi Fortman in Far Rockaway. “Surely,” Rabbi Fortman thought, “Rabbi Kahanamen will end Moshe's fantasies and teach him about the realities of accomplishment.” Moshe and Rabbi Kahanamen met for nearly an hour. The Rav listened intently and then told young Moshe, “Dream my son. Continue to dream. In fact you can continue to dream as long as you live. But remember one thing. Never fall asleep.” Young Moshe was eventually known to hundreds of thousands of Jews world over as the man who may have been one of the most influential personalities in the emergence of Torah Jewry today. This man was Rabbi Moshe Sherer, the President of Agudath Israel of America.
Shabbos: Ta’am HaChaim Noach 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.
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Thursday, September 24, 2009
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
שבת טעם החיים האזינו- תשובה-יום כיפור תש"ע
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Repentance is a state of joy
Introduction
This week is referred to as Shabbos Shuva, Shabbos of Repentance. What is the association between Shabbos and repentance? It is said that the word Shabbos is derived from the word shav, return. Thus, on Shabbos, everything returns to its source. Yet, one must wonder, how this idea is connected to repentance?
Prohibition of reciting Avinu Malkeinu on Shabbos
The halacha is that we do not recite the prayer of Avinu Malkeinu on Shabbos. The Pinei Menachem cites one reason for this prohibition is that on Shabbos we do not supplicate HaShem for mundane matters such as sustenance. The difficulty with this interpretation is that on Shabbos we recite the supplication of bisefer chaim, where we request from HaShem to be inscribed in the Book of Repentance. For this reason the Levush writes that the text of Avinu Malkeinu is based on the middle blessings of Shemone Esrei which are related to mundane matters. Thus, when one of the Ten Days of Repentance occurs on Shabbos and we only recite seven blessings, we do not recite Avinu Malkeinu. The Pinei Menachem finds a difficulty with this interpretation as the halacha is that we do not recite Avinu Malkeinu in the Friday Mincha Shemone Esrei, and in that Shemone Esrei we recite even the blessings that pertain to mundane matters. The Pinei Menachem suggests an esoteric answer which is beyond the scope of this essay.
Crying on Shabbos for the purpose of Teshuva
Perhaps we can suggest an answer to this question based on an incident regarding the Chiddushei HaRim. A person was once crying on Shabbos and the Chiddushei HaRrim remarked that it is permitted for one to cry on Shabbos for the purpose of repentance. The Chiddushei HaRim cited as proof to this halacha that we find that removing the covering of the heart is referred to as milah, circumcision, and the mitzvah of milah, circumcising a male child on the eighth day overrides the prohibitions of Shabbos. Thus, removing the covering of the heart, i.e. repentance, is also permitted on Shabbos.
The distinction between crying and reciting Avinu Malkeinu on Shabbos
The permit to cry on Shabbos would seem to be in direct contradiction to the Halacha that we do not recite Avinu Malkeinu on Shabbos. Yet, upon further examination, we can see a distinction between the two halachos. One is normally forbidden to cry on Shabbos because this makes a person despondent, and on Shabbos one is required to be joyous. Thus, when the crying is for the purpose of repentance, it is understood that it is permitted because one who repents from his sins feels elated. The requests of Avinu Malkeinu, however, contain a sense of despondence. Examples of this are the requests to remember those who were martyred for the Name of HaShem and the request that HaShem favor us as we are lacking merits. The Halacha mandates that one should not feel despondent on Shabbos, and for that reason one is prohibited to recite Avinu Malkeinu on Shabbos.
The Shabbos connection
Bases on this distinction between the permit to cry on Shabbos for the purpose of Teshuva and the prohibition to recite Avinu Malkeinu, we can better understand why this Shabbos is referred to as Shabbos Shuva. On Shabbos one should be joyful when he is cognizant of HaShem’s Kingship. One who cries and is inspired to Teshuva will feel the requisite joy. Shabbos Shuva is essentially synonymous with Shabbos Simcha, a Shabbos of joy. Hashem should allow us to be inspired to true repentance and we, together with the entire Jewish People, should merit a Gmar Chasima Tova, to be sealed in HaShem’s Book of Life.
Shabbos Stories
There’s more to Yom Kippur than earning a livelihood
Rabbi Yissachar Frand writes: The Shemen HaTov tells of the following incident, which involved the grandfather of the present Belzer Rebbe. It was Yom Kippur in Belz. They had finished the Mincha prayer early, and the Chassidim went to take a rest or a walk before they began the Neilah prayer, the final prayer of Yom Kippur. Everyone left the Beis HaMedrash [Study Hall]. Like many others, one of the honorable and wealthy Chassidim left his Shtreimel [fur hat worn by Chassidim] at his seat. When he returned before Neilah, the Shtreimel was missing. Someone stole a Shtreimel from the Beis HaMedrash in Belz on Yom Kippur!
There was a great commotion. Who could do such a thing?! The Rebbe (unaware of what had happened) went to begin Neilah as scheduled. After Yom Kippur the Rebbe called over the Chassidim and asked them, “What was the big commotion before Neilah?” They told him, “Someone stole a Shtreimel.” The Rebbe told them to all to go and break their fast. Later, the Rebbe asked to see a certain chassid.
The chassid came to the Rebbe and the Rebbe told him, “You stole the Shtreimel.” The fellow denied it. The Rebbe persisted in the charge until finally the chassid broke down and confessed.
The next day in Belz, “For the Jews there was Light” [Esther 8:16]. Everyone proclaimed a miracle: “the Rebbe has Ruach HaKodesh [Divine Spirit].” However, the Rebbe explained that “It was not Ruach HaKodesh. The way that I knew who stole the Shtreimel was as follows. Before Yom Kippur, all of my Chassidim gave me a kvittel (a small written note with their prayer requests). Everyone had needs. This one asked to see nachas from his children, this one asked to marry off a daughter, all sorts of requests. One Chassid, however, asked only for Parnassah (livelihood). A Jew who can only think of Parnassah before Yom Kippur is the type of person who would steal a Shtreimel on Yom Kippur.” That is how the Rebbe knew.
If this is what Judaism is all about, I wish to be a part of it
Rabbi Frand tells a story that he heard from a Rabbi in Dallas, Texas.
One day a man walked into the office of his orthodox shul in Dallas. The man was obviously not an observant Jew. In fact, the Rabbi never saw him in the synagogue before.
“Rabbi,” he said, “I’d like to make a contribution.” . He proceeded to hand over a check for ten thousand dollars.
The rabbi was flabbergasted. He did not know this man, nor had the man ever seen the Rabbi. Yet, he just handed over a tremendous gift to the synagogue. “Please,” said the rabbi. “There must be a reason. After all, you are giving this donation to a rabbi whom you do not know and to a shul in which you do not participate. Please tell me the reason.”
The man answered very simply. “Not long ago I was in Israel. I went to the Wall. There I saw a man. He was obviously a very observant Jew. He was praying with such fervor, with unparalleled enthusiasm and feeling. I just stood there and listened. I heard his pleas and supplications, I saw him sway with all his might, I saw his outpouring of faith, love, and devotion all harmoniously blending as an offering to G-d. From the day I saw that man pray, I could not get him out of my mind. If this is Judaism, I want to be part of it. I want to help perpetuate it.” [Reprinted with permission from www.Torah.org ]
These are G-d’s children, let them rejoice
A story is told about Reb Levi Yitzchak of Berditchev. It was Kol Nidrei night and the people of Berditchev had gathered together to daven. Behind them was a year of hunger, privation, and torture. The Maggid of the city was invited to preach. This Maggid, as was the custom in those days, lashed out at the congregants, yelling at them for their sins and telling them the terrible punishments that they were going to be given.
As you can imagine, the people started crying and wailing. At that moment, R. Levi Yitzchak of Berditchev ascended the pulpit in anger, pushed aside the Maggid, called for silence, and shouted: “Stop your scolding. These are God’s holy children. This is a time for rejoicing.” He then ordered the Torahs to be taken from the Ark and he and his Hasidim danced with joy.
Shabbos and Yom Kippur even more so
Rebbe Shalom of Belz used to say the following on the eve of Yom Kippur: The Talmud says, (Shabbos 34a) “Three things a person must ask in his house the eve before Shabbos as it begins to get dark. 1. Asartem, did you take tithes? 2. Aravtem, did you make an Eruv? 3. hidlaktem as haNeros, did you light the Shabbos lights? If it is true that we should do this on the eve of Shabbos, than even more so on the eve of the Shabbos of Shabbasos [a reference to Yom Kippur] that we should say these three things.
Therefore, continued the Belzer Rebbe, ‘asartem?’ in a short amount of time the 10, eser, days of repentance will have passed. Aravtem? also the eve, erev, of Yom Kippur is ending. Hidlaktem, did you light the Shabbos lights? The lights of Yom Kippur are already lit, and still we have not returned, done teshuvah before HaShem.
The Rebbe used to add before Kol Nidrei in the big shul in Belz in a loud voice. ‘Oy, we have erred, we have wronged, and we have sinned.’ When the people heard this, they were all struck with fear and they started to become inspired to teshuvah. (Sefer Yerach HaAysanim, teachings of the Rebbes of Belz page 61)
Mother and Child
One Yom Kippur eve, when Chassidic master Rabbi Yaakov Yisroel of Kriminitz was granting the traditional blessing to his children, he noticed that one of his daughters, overcome by the emotion of the moment, was weeping softly. The young child in her arms was also crying.
“Why are you crying, my child,” asked the Rebbe of the tot.
“My mother is crying,” answered the child, “so I am also crying.”
In the synagogue that evening, the Rebbe ascended the podium and related what his young grandchild had said to him. Bursting into tears, he then said:
“A child who sees his mother weeping, weeps as well, even if he cannot comprehend the reason for her tears. Our mother, too, is weeping. Our sages tell us that the Shechinah ‘keens like a dove and cries: “Woe is to My children, that because of their sins I have destroyed My home, set fire to My sanctuary, and have exiled them among the nations.”’ “So even if we ourselves have become inured to the pain of the exile,” wept Rabbi Yaakov Yisroel, “at least we should cry because our mother is crying.”
Prayer By Example
In a small village in the backwoods of Eastern Europe, many hours’ journey from the nearest Jewish community, lived a Jewish family. Once a year, for the holy day of Yom Kippur, they would make the long trip to town in order to pray together with their fellow Jews.
One year, the villager woke bright and early on the day before Yom Kippur and readied himself for the journey. His sons, however, not quite as industrious as he, had slept in. Impatient to get on his way, he said to his family: “Listen, I’m going to set out on foot while you get yourselves together. I'll wait for you at the large oak at the crossroads."
Walking swiftly, the villager soon reached the tree and lay down in its shade to wait for the family wagon. Exhausted from several days of backbreaking labor, he fell asleep. Meanwhile, his family loaded up the wagon and set out. But in the excitement of the journey, they forgot all about their old father and drove right by the sleeping figure at the crossroads.
When the villager woke, evening had already fallen. Many miles away, the Kol Nidrei prayers were getting underway in the town's synagogue. Lifting his eyes to the heavens, the old man cried:
“Master of the Universe! My children have forgotten me. But they are my children, so I forgive them. You, too, should do the same for those of Your children who have abandoned You....”
“He’s Already There”
Those who arrived early at the village synagogue on Yom Kippur eve could not but notice the man sleeping in a corner. His soiled clothes, and the strong scent of alcohol that hovered about him, attested to the cause of his slumber at this early hour. A Jew drunk on the eve of the Holy Day? Several of the congregants even suggested that the man be expelled from the synagogue.
Soon the room filled to overflowing, mercifully concealing the sleeping drunk from all but those who stood in his immediate vicinity. As the sun made to dip below the horizon, a hush descended upon the crowd: the Rebbe entered the room and made his way to his place at the eastern wall. At a signal from the Rebbe, the ark was opened, and the gabbai began taking out the Torah scrolls in preparation for the Kol Nidrei service.
This was the moment that the drunk chose to rise from his slumber, climb the steps to the raised reading platform in the center of the room, pound on the reading table, and announce: “Ne’um attah horeissa!” The scene—the crowded room, Torah scrolls being carried out of the open ark—seen through a drunken haze, appeared to the man as the beginning of hakkafos on Simchas Torah! The drunk was confusing the most solemn and awesome moment of the year with its most joyous and high-spirited occasion.
The scandalized crowd was about to eject the man from the room when the Rebbe turned from the wall and said: “Let him be. For him, it’s already time for hakkafot. He’s there already.”
********************************
On the following evening, as the Rebbe sat with his chassidim at the festive meal that follows the fast, he related to them the story of Reb Shmuel, the Kol Nidrei drunk.
On the morning of the eve of the Holy Day, Reb Shmuel had heard of a Jew who, together with his wife and six small children, had been imprisoned for failing to pay the rent on the establishment he held on lease from the local nobleman. Reb Shmuel went to the nobleman to plead for their release, but the nobleman was adamant in his refusal. “Until I see every penny that is owed to me,” he swore, “the Jew and his family stay where they are. Now get out of here before I unleash my dogs on you.”
“I cannot allow a Jewish family to languish in a dungeon on Yom Kippur,” resolved Reb Shmuel and set out to raise the required sum, determined to achieve their release before sunset.
All day, he went from door to door. People gave generously to a fellow Jew in need, but by late afternoon Reb Shmuel was still 300 rubles short of the required sum. Where would he find such a large sum of money at this late hour? Then he passed a tavern and saw a group of well-dressed young men sitting and drinking. A card-game was underway, and a sizable pile of banknotes and gold and silver coins had already accumulated on the table.
At first he hesitated to approach them at all: what could one expect from Jews who spend the eve of the Holy Day drinking and gambling in a tavern? But realizing that they were his only hope, he approached their table and told them of the plight of the imprisoned family.
They were about to send him off empty-handed, when one of them had a jolly idea: wouldn’t it be great fun to get a pious Jew drunk on Yom Kippur? Signaling to a waiter, the man ordered a large glass of vodka. “Drink this down in one gulp,” he said to the Reb Shmuel, “and I’ll give you 100 rubles.”
Reb Shmuel looked from the glass that had been set before him to the sheaf of banknotes that the man held under his nose. Other than a sip of l’chayim on Shabbos and at weddings, Reb Shmuel drank only twice a year—on Purim and Simchas Torah, when every chassid fuels the holy joy of these days with generous helpings of inebriating drink so that the body should rejoice along with the soul. And the amount of vodka in this glass—actually, it more resembled a pitcher than a glass—was more than he would consume on both those occasions combined. Reb Shmuel lifted the glass and drank down its contents.
“Bravo!” cried the man, and handed him the 100 rubles. “But this is not enough,” said Reb Shmuel, his head already reeling from the strong drink. “I need another 200 rubles to get the poor family out of prison!”
“A deal’s a deal!” cried the merrymakers. “One hundred rubles per glass! Waiter! Please refill this glass for our drinking buddy!”
Two liters and two hundred rubles later, Reb Shmuel staggered out of the tavern. His alcohol-fogged mind was oblivious to all—the stares of his fellow villagers rushing about in their final preparations for the Holy Day, the ferocious barking of the nobleman’s dogs, the joyous tears and profusions of gratitude of the ransomed family—except to the task of handing over the money to the nobleman and finding his way to the synagogue. For he knew that if he first went home for something to eat before the fast, he would never make it to shul for Kol Nidrei.
“On Rosh HaShanah,” the Rebbe concluded his story, “we submitted to the sovereignty of Heaven and proclaimed G-d king of the universe. Today, we fasted, prayed and repented, laboring to translate our commitment to G-d into a refined past and an improved future. Now we are heading towards Sukkos, in which we actualize and rejoice over the attainments of the ‘Days of Awe’ through the special mitzvos of the festival—a joy that reaches its climax in the hakkafos of Simchas Torah. But Reb Shmuel is already there. When he announced the beginning of hakkafos at Kol Nidrei last night, this was no ‘mistake.’ For us, Yom Kippur was just beginning; for him, it was already Simchas Torah....”
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Is sponsored by Tzvi and Chana Sherizen
in honor of the Bar Mitzvah
of their dear son, Benyamin Gedalya.
May they have much nachas from Benyamin Gedalya and from all their children and grandchildren.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova
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
Visit www.torasi.blogspot.com for insights on the parashah and other subjects. Visit www.tehilasi.blogspot.com for commentary on Sefer Tehillim. Tweet with us at http://twitter.com/shabbostaam
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Repentance is a state of joy
Introduction
This week is referred to as Shabbos Shuva, Shabbos of Repentance. What is the association between Shabbos and repentance? It is said that the word Shabbos is derived from the word shav, return. Thus, on Shabbos, everything returns to its source. Yet, one must wonder, how this idea is connected to repentance?
Prohibition of reciting Avinu Malkeinu on Shabbos
The halacha is that we do not recite the prayer of Avinu Malkeinu on Shabbos. The Pinei Menachem cites one reason for this prohibition is that on Shabbos we do not supplicate HaShem for mundane matters such as sustenance. The difficulty with this interpretation is that on Shabbos we recite the supplication of bisefer chaim, where we request from HaShem to be inscribed in the Book of Repentance. For this reason the Levush writes that the text of Avinu Malkeinu is based on the middle blessings of Shemone Esrei which are related to mundane matters. Thus, when one of the Ten Days of Repentance occurs on Shabbos and we only recite seven blessings, we do not recite Avinu Malkeinu. The Pinei Menachem finds a difficulty with this interpretation as the halacha is that we do not recite Avinu Malkeinu in the Friday Mincha Shemone Esrei, and in that Shemone Esrei we recite even the blessings that pertain to mundane matters. The Pinei Menachem suggests an esoteric answer which is beyond the scope of this essay.
Crying on Shabbos for the purpose of Teshuva
Perhaps we can suggest an answer to this question based on an incident regarding the Chiddushei HaRim. A person was once crying on Shabbos and the Chiddushei HaRrim remarked that it is permitted for one to cry on Shabbos for the purpose of repentance. The Chiddushei HaRim cited as proof to this halacha that we find that removing the covering of the heart is referred to as milah, circumcision, and the mitzvah of milah, circumcising a male child on the eighth day overrides the prohibitions of Shabbos. Thus, removing the covering of the heart, i.e. repentance, is also permitted on Shabbos.
The distinction between crying and reciting Avinu Malkeinu on Shabbos
The permit to cry on Shabbos would seem to be in direct contradiction to the Halacha that we do not recite Avinu Malkeinu on Shabbos. Yet, upon further examination, we can see a distinction between the two halachos. One is normally forbidden to cry on Shabbos because this makes a person despondent, and on Shabbos one is required to be joyous. Thus, when the crying is for the purpose of repentance, it is understood that it is permitted because one who repents from his sins feels elated. The requests of Avinu Malkeinu, however, contain a sense of despondence. Examples of this are the requests to remember those who were martyred for the Name of HaShem and the request that HaShem favor us as we are lacking merits. The Halacha mandates that one should not feel despondent on Shabbos, and for that reason one is prohibited to recite Avinu Malkeinu on Shabbos.
The Shabbos connection
Bases on this distinction between the permit to cry on Shabbos for the purpose of Teshuva and the prohibition to recite Avinu Malkeinu, we can better understand why this Shabbos is referred to as Shabbos Shuva. On Shabbos one should be joyful when he is cognizant of HaShem’s Kingship. One who cries and is inspired to Teshuva will feel the requisite joy. Shabbos Shuva is essentially synonymous with Shabbos Simcha, a Shabbos of joy. Hashem should allow us to be inspired to true repentance and we, together with the entire Jewish People, should merit a Gmar Chasima Tova, to be sealed in HaShem’s Book of Life.
Shabbos Stories
There’s more to Yom Kippur than earning a livelihood
Rabbi Yissachar Frand writes: The Shemen HaTov tells of the following incident, which involved the grandfather of the present Belzer Rebbe. It was Yom Kippur in Belz. They had finished the Mincha prayer early, and the Chassidim went to take a rest or a walk before they began the Neilah prayer, the final prayer of Yom Kippur. Everyone left the Beis HaMedrash [Study Hall]. Like many others, one of the honorable and wealthy Chassidim left his Shtreimel [fur hat worn by Chassidim] at his seat. When he returned before Neilah, the Shtreimel was missing. Someone stole a Shtreimel from the Beis HaMedrash in Belz on Yom Kippur!
There was a great commotion. Who could do such a thing?! The Rebbe (unaware of what had happened) went to begin Neilah as scheduled. After Yom Kippur the Rebbe called over the Chassidim and asked them, “What was the big commotion before Neilah?” They told him, “Someone stole a Shtreimel.” The Rebbe told them to all to go and break their fast. Later, the Rebbe asked to see a certain chassid.
The chassid came to the Rebbe and the Rebbe told him, “You stole the Shtreimel.” The fellow denied it. The Rebbe persisted in the charge until finally the chassid broke down and confessed.
The next day in Belz, “For the Jews there was Light” [Esther 8:16]. Everyone proclaimed a miracle: “the Rebbe has Ruach HaKodesh [Divine Spirit].” However, the Rebbe explained that “It was not Ruach HaKodesh. The way that I knew who stole the Shtreimel was as follows. Before Yom Kippur, all of my Chassidim gave me a kvittel (a small written note with their prayer requests). Everyone had needs. This one asked to see nachas from his children, this one asked to marry off a daughter, all sorts of requests. One Chassid, however, asked only for Parnassah (livelihood). A Jew who can only think of Parnassah before Yom Kippur is the type of person who would steal a Shtreimel on Yom Kippur.” That is how the Rebbe knew.
If this is what Judaism is all about, I wish to be a part of it
Rabbi Frand tells a story that he heard from a Rabbi in Dallas, Texas.
One day a man walked into the office of his orthodox shul in Dallas. The man was obviously not an observant Jew. In fact, the Rabbi never saw him in the synagogue before.
“Rabbi,” he said, “I’d like to make a contribution.” . He proceeded to hand over a check for ten thousand dollars.
The rabbi was flabbergasted. He did not know this man, nor had the man ever seen the Rabbi. Yet, he just handed over a tremendous gift to the synagogue. “Please,” said the rabbi. “There must be a reason. After all, you are giving this donation to a rabbi whom you do not know and to a shul in which you do not participate. Please tell me the reason.”
The man answered very simply. “Not long ago I was in Israel. I went to the Wall. There I saw a man. He was obviously a very observant Jew. He was praying with such fervor, with unparalleled enthusiasm and feeling. I just stood there and listened. I heard his pleas and supplications, I saw him sway with all his might, I saw his outpouring of faith, love, and devotion all harmoniously blending as an offering to G-d. From the day I saw that man pray, I could not get him out of my mind. If this is Judaism, I want to be part of it. I want to help perpetuate it.” [Reprinted with permission from www.Torah.org ]
These are G-d’s children, let them rejoice
A story is told about Reb Levi Yitzchak of Berditchev. It was Kol Nidrei night and the people of Berditchev had gathered together to daven. Behind them was a year of hunger, privation, and torture. The Maggid of the city was invited to preach. This Maggid, as was the custom in those days, lashed out at the congregants, yelling at them for their sins and telling them the terrible punishments that they were going to be given.
As you can imagine, the people started crying and wailing. At that moment, R. Levi Yitzchak of Berditchev ascended the pulpit in anger, pushed aside the Maggid, called for silence, and shouted: “Stop your scolding. These are God’s holy children. This is a time for rejoicing.” He then ordered the Torahs to be taken from the Ark and he and his Hasidim danced with joy.
Shabbos and Yom Kippur even more so
Rebbe Shalom of Belz used to say the following on the eve of Yom Kippur: The Talmud says, (Shabbos 34a) “Three things a person must ask in his house the eve before Shabbos as it begins to get dark. 1. Asartem, did you take tithes? 2. Aravtem, did you make an Eruv? 3. hidlaktem as haNeros, did you light the Shabbos lights? If it is true that we should do this on the eve of Shabbos, than even more so on the eve of the Shabbos of Shabbasos [a reference to Yom Kippur] that we should say these three things.
Therefore, continued the Belzer Rebbe, ‘asartem?’ in a short amount of time the 10, eser, days of repentance will have passed. Aravtem? also the eve, erev, of Yom Kippur is ending. Hidlaktem, did you light the Shabbos lights? The lights of Yom Kippur are already lit, and still we have not returned, done teshuvah before HaShem.
The Rebbe used to add before Kol Nidrei in the big shul in Belz in a loud voice. ‘Oy, we have erred, we have wronged, and we have sinned.’ When the people heard this, they were all struck with fear and they started to become inspired to teshuvah. (Sefer Yerach HaAysanim, teachings of the Rebbes of Belz page 61)
Mother and Child
One Yom Kippur eve, when Chassidic master Rabbi Yaakov Yisroel of Kriminitz was granting the traditional blessing to his children, he noticed that one of his daughters, overcome by the emotion of the moment, was weeping softly. The young child in her arms was also crying.
“Why are you crying, my child,” asked the Rebbe of the tot.
“My mother is crying,” answered the child, “so I am also crying.”
In the synagogue that evening, the Rebbe ascended the podium and related what his young grandchild had said to him. Bursting into tears, he then said:
“A child who sees his mother weeping, weeps as well, even if he cannot comprehend the reason for her tears. Our mother, too, is weeping. Our sages tell us that the Shechinah ‘keens like a dove and cries: “Woe is to My children, that because of their sins I have destroyed My home, set fire to My sanctuary, and have exiled them among the nations.”’ “So even if we ourselves have become inured to the pain of the exile,” wept Rabbi Yaakov Yisroel, “at least we should cry because our mother is crying.”
Prayer By Example
In a small village in the backwoods of Eastern Europe, many hours’ journey from the nearest Jewish community, lived a Jewish family. Once a year, for the holy day of Yom Kippur, they would make the long trip to town in order to pray together with their fellow Jews.
One year, the villager woke bright and early on the day before Yom Kippur and readied himself for the journey. His sons, however, not quite as industrious as he, had slept in. Impatient to get on his way, he said to his family: “Listen, I’m going to set out on foot while you get yourselves together. I'll wait for you at the large oak at the crossroads."
Walking swiftly, the villager soon reached the tree and lay down in its shade to wait for the family wagon. Exhausted from several days of backbreaking labor, he fell asleep. Meanwhile, his family loaded up the wagon and set out. But in the excitement of the journey, they forgot all about their old father and drove right by the sleeping figure at the crossroads.
When the villager woke, evening had already fallen. Many miles away, the Kol Nidrei prayers were getting underway in the town's synagogue. Lifting his eyes to the heavens, the old man cried:
“Master of the Universe! My children have forgotten me. But they are my children, so I forgive them. You, too, should do the same for those of Your children who have abandoned You....”
“He’s Already There”
Those who arrived early at the village synagogue on Yom Kippur eve could not but notice the man sleeping in a corner. His soiled clothes, and the strong scent of alcohol that hovered about him, attested to the cause of his slumber at this early hour. A Jew drunk on the eve of the Holy Day? Several of the congregants even suggested that the man be expelled from the synagogue.
Soon the room filled to overflowing, mercifully concealing the sleeping drunk from all but those who stood in his immediate vicinity. As the sun made to dip below the horizon, a hush descended upon the crowd: the Rebbe entered the room and made his way to his place at the eastern wall. At a signal from the Rebbe, the ark was opened, and the gabbai began taking out the Torah scrolls in preparation for the Kol Nidrei service.
This was the moment that the drunk chose to rise from his slumber, climb the steps to the raised reading platform in the center of the room, pound on the reading table, and announce: “Ne’um attah horeissa!” The scene—the crowded room, Torah scrolls being carried out of the open ark—seen through a drunken haze, appeared to the man as the beginning of hakkafos on Simchas Torah! The drunk was confusing the most solemn and awesome moment of the year with its most joyous and high-spirited occasion.
The scandalized crowd was about to eject the man from the room when the Rebbe turned from the wall and said: “Let him be. For him, it’s already time for hakkafot. He’s there already.”
********************************
On the following evening, as the Rebbe sat with his chassidim at the festive meal that follows the fast, he related to them the story of Reb Shmuel, the Kol Nidrei drunk.
On the morning of the eve of the Holy Day, Reb Shmuel had heard of a Jew who, together with his wife and six small children, had been imprisoned for failing to pay the rent on the establishment he held on lease from the local nobleman. Reb Shmuel went to the nobleman to plead for their release, but the nobleman was adamant in his refusal. “Until I see every penny that is owed to me,” he swore, “the Jew and his family stay where they are. Now get out of here before I unleash my dogs on you.”
“I cannot allow a Jewish family to languish in a dungeon on Yom Kippur,” resolved Reb Shmuel and set out to raise the required sum, determined to achieve their release before sunset.
All day, he went from door to door. People gave generously to a fellow Jew in need, but by late afternoon Reb Shmuel was still 300 rubles short of the required sum. Where would he find such a large sum of money at this late hour? Then he passed a tavern and saw a group of well-dressed young men sitting and drinking. A card-game was underway, and a sizable pile of banknotes and gold and silver coins had already accumulated on the table.
At first he hesitated to approach them at all: what could one expect from Jews who spend the eve of the Holy Day drinking and gambling in a tavern? But realizing that they were his only hope, he approached their table and told them of the plight of the imprisoned family.
They were about to send him off empty-handed, when one of them had a jolly idea: wouldn’t it be great fun to get a pious Jew drunk on Yom Kippur? Signaling to a waiter, the man ordered a large glass of vodka. “Drink this down in one gulp,” he said to the Reb Shmuel, “and I’ll give you 100 rubles.”
Reb Shmuel looked from the glass that had been set before him to the sheaf of banknotes that the man held under his nose. Other than a sip of l’chayim on Shabbos and at weddings, Reb Shmuel drank only twice a year—on Purim and Simchas Torah, when every chassid fuels the holy joy of these days with generous helpings of inebriating drink so that the body should rejoice along with the soul. And the amount of vodka in this glass—actually, it more resembled a pitcher than a glass—was more than he would consume on both those occasions combined. Reb Shmuel lifted the glass and drank down its contents.
“Bravo!” cried the man, and handed him the 100 rubles. “But this is not enough,” said Reb Shmuel, his head already reeling from the strong drink. “I need another 200 rubles to get the poor family out of prison!”
“A deal’s a deal!” cried the merrymakers. “One hundred rubles per glass! Waiter! Please refill this glass for our drinking buddy!”
Two liters and two hundred rubles later, Reb Shmuel staggered out of the tavern. His alcohol-fogged mind was oblivious to all—the stares of his fellow villagers rushing about in their final preparations for the Holy Day, the ferocious barking of the nobleman’s dogs, the joyous tears and profusions of gratitude of the ransomed family—except to the task of handing over the money to the nobleman and finding his way to the synagogue. For he knew that if he first went home for something to eat before the fast, he would never make it to shul for Kol Nidrei.
“On Rosh HaShanah,” the Rebbe concluded his story, “we submitted to the sovereignty of Heaven and proclaimed G-d king of the universe. Today, we fasted, prayed and repented, laboring to translate our commitment to G-d into a refined past and an improved future. Now we are heading towards Sukkos, in which we actualize and rejoice over the attainments of the ‘Days of Awe’ through the special mitzvos of the festival—a joy that reaches its climax in the hakkafos of Simchas Torah. But Reb Shmuel is already there. When he announced the beginning of hakkafos at Kol Nidrei last night, this was no ‘mistake.’ For us, Yom Kippur was just beginning; for him, it was already Simchas Torah....”
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Is sponsored by Tzvi and Chana Sherizen
in honor of the Bar Mitzvah
of their dear son, Benyamin Gedalya.
May they have much nachas from Benyamin Gedalya and from all their children and grandchildren.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova
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
Visit www.torasi.blogspot.com for insights on the parashah and other subjects. Visit www.tehilasi.blogspot.com for commentary on Sefer Tehillim. Tweet with us at http://twitter.com/shabbostaam
Wednesday, August 5, 2009
Shabbos: Ta’am HaChaim Parashas Eikev 5769
שבת טעם החיים פרשת עקב תשס"ט
Shabbos: Ta’am HaChaim Parashas Eikev 5769
Transforming what we trample on towards HaShem
Introduction
This week’s parasha, Eikev, is unique that there does not appear to be an underlying theme to the parasha. The parasha commences with the blessing that the Jewish People will receive when they follow Hashem’s instructions. The Torah then exhorts the Jewish People that upon entering Eretz Yisroel they should not be intimidated by the might of the nations. Moshe continues to warn the Jewish People not to forget that HaShem is the One Who provides them with their sustenance. The Jewish People are then reminded of their sin that they committed by worshipping the Golden Calf and how subsequently Moshe received the second set of Luchos. The end of the parasha discusses the love that HaShem has for the Jewish People and the requirement to love HaShem and perform His will. What, then, is the message that the Torah is conveying to us in this week’s parasha?
Subjugating all our desires to HaShem’s will
The Pinei Menachem writes that all of one’s desires must be subjugated to HaShem. It is said (Eichah 1:11) nasnu machmadeihem biochel lihashiv nafesh, they traded with their enemies for food to restore the soul. The Arizal understands this verse to mean that one has to give up his desires to restore his soul. On Shabbos, writes the Pinei Menachem, one is granted a neshama yeseira, an extra soul. The purpose of this gift is so that one can have his soul restored, as we know that the Gemara (Taanis 27b) states that when Shabbos ends, avdah nefesh, one loses the extra soul.
No more trampling on insignificant matters
Based on this insight we can better understand the theme of this week’s parasha. We are constantly reminded that our accomplishments are not our own. Everything that we accomplish is because HaShem gave us the strength to do so. Perhaps this is the meaning of what Rashi writes in the beginning of the parashah. It is said (Devarim 7:12) vihayah eikev tishmiun, this shall be the reward when you hearken to these ordinances. Rashi writes that the word eikev can also mean heel. Thus, the Torah is stating that when one performs mitzvos that one normally tramples on with his heel, then he will be rewarded. This teaches us that even the so-called insignificant matters in life also must be subjugated to HaShem’s will.
The Shabbos connection
Regarding Shabbos it is said (Yeshaya 58:13) im tashiv miShabbos raglecho, if you restrain your foot because it is the Shabbos. This verse can be interpreted homiletically to mean that on the Holy Shabbos, one should even restrain his hergel i.e. that which he does by rote, and even those actions should be transformed into actions of holiness in the service of HaShem. It should be HaShem’s will that we will be able to direct all of our actions and our thoughts towards performing His will, and then we will merit that He will do our will and bring us the much awaited salvation, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Someone cares
Rabbi Eliyahu Hoffman writes: Recently, to our great sorrow and grief, the children of the Bobover Rebbe zt”l observed the customary shiva (seven day) period following his death. As is to be expected, the amount of people, both men and women, who came to be menachem aveil (comfort the mourners) was both inspiring and overwhelming. From all over the world, people flocked to Boro Park, Brooklyn, to comfort the family and pay their last respects to the memory of the Rebbe.
Entire volumes could be written based solely on the stories and anecdotes related to the Rebbe zt”l’s family over those few days. Amazingly, a number of women who came to comfort the Rebbe's daughters told of an almost identical experience. One of them told her story as follows:
“I am a divorcee. I have no children and very little family. I live a very lonely life. I was told that the best time for me to go to the Rebbe was late at night, when all the other visitors had already left, so that I wouldn't feel uncomfortable sitting around in a roomful of men awaiting my turn. I was the last person to see the Rebbe that night.
When we had finished talking, the Rebbe asked my how I planned to get home. I told him that I didn’t live far away, and I was going to walk.”
‘So late at night?’ the Rebbe asked. ‘No - you can’t walk!’ The Rebbe picked up the phone, and called me a car-service. ‘Go downstairs,’ he said, ‘I’ll be there soon.’
“I went downstairs to wait for the car-service. Soon afterwards, the Rebbe was there too. He waited until I was safely in the car, and only then did he retreat into his house.
“Soon after I arrived home, my telephone rang. ‘Who could possibly be calling this late at night?’ I thought. It was the Rebbe. ‘Hello - this is the Bobover Ruv. I just wanted to make sure you arrived home safely.’ ‘Yes, thank you Rebbe, I'm fine.’
“Now I know, I told myself, why I went to the Rebbe. Because he cares. Sometimes the burden of being alone is too much to bear. After all, who really cares if I get home safely, or if I was run over by a car, G-d forbid? No one knows, and no one cares. So what if I die? The fact that the Rebbe actually cared whether or not I got home safely meant so much to me. It gave me the courage and strength to go on living.”
How can you not study Torah?!
Rabbi Mordechai Kamenetzky writes: Rav Yitzchok Zilber, founder of Toldos Yeshurun, an organization that re-educates estranged Russian Jews about the heritage that was snatched from them, is known as the Father of contemporary Russian Jewry. A native of Kazan, Russia, Rav Zilber was born just before the Russian Revolution in 1917, but was discreetly taught Torah by his revered father and not only completed Shas several times during his years in Russia, but also taught Torah to many others. During World War II, he was imprisoned in Stalin’s gulag, yet he managed to remain Shomer Shabbos despite the inhumane conditions. He later had to flee from the KGB, which wanted to arrest him for his Torah activities in Russia. In 1972, he immigrated to Israel. As he walked off the airplane on his arrival in Israel, he embraced the custom agent.
“Chavivi! My dear one!” shouted Rabbi Zilber as he gave the man a bear-hug embrace. “It is so wonderful to be here and talk to a Jew like a Jew!” The man offered a polite smile and a pleasant Shalom.
“Please tell me,” pleaded Rabbi Zilber with an intensity that seemed to announce a question whose answer would solve all the problems facing Jews for the millennia. “For years I am struggling with this problem. Please tell me, how did you understand the Ketzos HaChoshen on the sugya of Areiv?” (The Ketzos HaChoshen is a classical commentary on the Shulchan Aruch Choshen Mishpat, Code of Jewish Law.)
“Ma zeh Ketzos HaChoshen (what is a Ketzos HaChoshen)?” came the reply.
Rav Zilber was puzzled. He tried another query. “Maybe you can explain how you understood the Mishna in (tractate) Uktzin in the last chapter.”
“Mishna? Uktzin? Ketzos? What are you talking about?”
Rav Zilber, recalling the difficulties he had trying to teach and study Torah in Russia was mortified. In honest shock, he asked the man. “how is this possible? You mean to tell me that you live here in Israel and have the ability to learn Torah. And you don’t know what the Ketzos is? You never heard of Mishna Uktzin?”
Rav Zilber began to cry.
They say that the customs agent was so moved by Rabbi Zilber’s simple sincerity that he began to study Torah. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Eikev 5769
I will not be giving a class in Navi this Shabbos afternoon.
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 Eikev 5769
Transforming what we trample on towards HaShem
Introduction
This week’s parasha, Eikev, is unique that there does not appear to be an underlying theme to the parasha. The parasha commences with the blessing that the Jewish People will receive when they follow Hashem’s instructions. The Torah then exhorts the Jewish People that upon entering Eretz Yisroel they should not be intimidated by the might of the nations. Moshe continues to warn the Jewish People not to forget that HaShem is the One Who provides them with their sustenance. The Jewish People are then reminded of their sin that they committed by worshipping the Golden Calf and how subsequently Moshe received the second set of Luchos. The end of the parasha discusses the love that HaShem has for the Jewish People and the requirement to love HaShem and perform His will. What, then, is the message that the Torah is conveying to us in this week’s parasha?
Subjugating all our desires to HaShem’s will
The Pinei Menachem writes that all of one’s desires must be subjugated to HaShem. It is said (Eichah 1:11) nasnu machmadeihem biochel lihashiv nafesh, they traded with their enemies for food to restore the soul. The Arizal understands this verse to mean that one has to give up his desires to restore his soul. On Shabbos, writes the Pinei Menachem, one is granted a neshama yeseira, an extra soul. The purpose of this gift is so that one can have his soul restored, as we know that the Gemara (Taanis 27b) states that when Shabbos ends, avdah nefesh, one loses the extra soul.
No more trampling on insignificant matters
Based on this insight we can better understand the theme of this week’s parasha. We are constantly reminded that our accomplishments are not our own. Everything that we accomplish is because HaShem gave us the strength to do so. Perhaps this is the meaning of what Rashi writes in the beginning of the parashah. It is said (Devarim 7:12) vihayah eikev tishmiun, this shall be the reward when you hearken to these ordinances. Rashi writes that the word eikev can also mean heel. Thus, the Torah is stating that when one performs mitzvos that one normally tramples on with his heel, then he will be rewarded. This teaches us that even the so-called insignificant matters in life also must be subjugated to HaShem’s will.
The Shabbos connection
Regarding Shabbos it is said (Yeshaya 58:13) im tashiv miShabbos raglecho, if you restrain your foot because it is the Shabbos. This verse can be interpreted homiletically to mean that on the Holy Shabbos, one should even restrain his hergel i.e. that which he does by rote, and even those actions should be transformed into actions of holiness in the service of HaShem. It should be HaShem’s will that we will be able to direct all of our actions and our thoughts towards performing His will, and then we will merit that He will do our will and bring us the much awaited salvation, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Someone cares
Rabbi Eliyahu Hoffman writes: Recently, to our great sorrow and grief, the children of the Bobover Rebbe zt”l observed the customary shiva (seven day) period following his death. As is to be expected, the amount of people, both men and women, who came to be menachem aveil (comfort the mourners) was both inspiring and overwhelming. From all over the world, people flocked to Boro Park, Brooklyn, to comfort the family and pay their last respects to the memory of the Rebbe.
Entire volumes could be written based solely on the stories and anecdotes related to the Rebbe zt”l’s family over those few days. Amazingly, a number of women who came to comfort the Rebbe's daughters told of an almost identical experience. One of them told her story as follows:
“I am a divorcee. I have no children and very little family. I live a very lonely life. I was told that the best time for me to go to the Rebbe was late at night, when all the other visitors had already left, so that I wouldn't feel uncomfortable sitting around in a roomful of men awaiting my turn. I was the last person to see the Rebbe that night.
When we had finished talking, the Rebbe asked my how I planned to get home. I told him that I didn’t live far away, and I was going to walk.”
‘So late at night?’ the Rebbe asked. ‘No - you can’t walk!’ The Rebbe picked up the phone, and called me a car-service. ‘Go downstairs,’ he said, ‘I’ll be there soon.’
“I went downstairs to wait for the car-service. Soon afterwards, the Rebbe was there too. He waited until I was safely in the car, and only then did he retreat into his house.
“Soon after I arrived home, my telephone rang. ‘Who could possibly be calling this late at night?’ I thought. It was the Rebbe. ‘Hello - this is the Bobover Ruv. I just wanted to make sure you arrived home safely.’ ‘Yes, thank you Rebbe, I'm fine.’
“Now I know, I told myself, why I went to the Rebbe. Because he cares. Sometimes the burden of being alone is too much to bear. After all, who really cares if I get home safely, or if I was run over by a car, G-d forbid? No one knows, and no one cares. So what if I die? The fact that the Rebbe actually cared whether or not I got home safely meant so much to me. It gave me the courage and strength to go on living.”
How can you not study Torah?!
Rabbi Mordechai Kamenetzky writes: Rav Yitzchok Zilber, founder of Toldos Yeshurun, an organization that re-educates estranged Russian Jews about the heritage that was snatched from them, is known as the Father of contemporary Russian Jewry. A native of Kazan, Russia, Rav Zilber was born just before the Russian Revolution in 1917, but was discreetly taught Torah by his revered father and not only completed Shas several times during his years in Russia, but also taught Torah to many others. During World War II, he was imprisoned in Stalin’s gulag, yet he managed to remain Shomer Shabbos despite the inhumane conditions. He later had to flee from the KGB, which wanted to arrest him for his Torah activities in Russia. In 1972, he immigrated to Israel. As he walked off the airplane on his arrival in Israel, he embraced the custom agent.
“Chavivi! My dear one!” shouted Rabbi Zilber as he gave the man a bear-hug embrace. “It is so wonderful to be here and talk to a Jew like a Jew!” The man offered a polite smile and a pleasant Shalom.
“Please tell me,” pleaded Rabbi Zilber with an intensity that seemed to announce a question whose answer would solve all the problems facing Jews for the millennia. “For years I am struggling with this problem. Please tell me, how did you understand the Ketzos HaChoshen on the sugya of Areiv?” (The Ketzos HaChoshen is a classical commentary on the Shulchan Aruch Choshen Mishpat, Code of Jewish Law.)
“Ma zeh Ketzos HaChoshen (what is a Ketzos HaChoshen)?” came the reply.
Rav Zilber was puzzled. He tried another query. “Maybe you can explain how you understood the Mishna in (tractate) Uktzin in the last chapter.”
“Mishna? Uktzin? Ketzos? What are you talking about?”
Rav Zilber, recalling the difficulties he had trying to teach and study Torah in Russia was mortified. In honest shock, he asked the man. “how is this possible? You mean to tell me that you live here in Israel and have the ability to learn Torah. And you don’t know what the Ketzos is? You never heard of Mishna Uktzin?”
Rav Zilber began to cry.
They say that the customs agent was so moved by Rabbi Zilber’s simple sincerity that he began to study Torah. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Eikev 5769
I will not be giving a class in Navi this Shabbos afternoon.
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 16, 2009
Shabbos: Ta’am HaChaim Parashas Matos-Masei 5769
שבת טעם החיים פרשת מטות-מסעי תשס"ט
Shabbos: Ta’am HaChaim Parashas Matos-Masei 5769
Making a vow removes jealousy and hatred
Introduction
In this week’s parasha, Matos, it is said (Bamidbar 30:3) ish ki yidor neder laHaShem, if a man takes a vow to HaShem. The Imrei Emes writes that the word neder, a vow, is similar to the word dirah¸ a dwelling. This reflects the idea that one’s word has to be as solid as a wall. It is noteworthy that regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read as lidirosam, to dwell amongst them. What is the connection between vows and Shabbos observance?
Understanding the cause of baseless hatred
In order to understand the association of vows and Shabbos observance, it is worthwhile to examine one of the fundamental causes of our current exile. While it is well known that we are still in exile because of the sin of baseless hatred, it is incumbent upon us to understand the root of this sin. Why is it that people dislike each other? Are we not all different in our mannerisms and in our preferences, both with regard to spiritual pursuits and material pursuits? How could someone think that another individual should think and should act exactly like himself? The Gemara (Brachos 58a) tells us that just as people’s faces are different from each other, so too their perspectives are different from each other. Thus, it is virtually impossible for two individuals to be the same. What, then, is the underlying motive for someone to bear hatred towards another person?
Jealousy leads to hatred
The answer to this question is well known and is obvious, but unfortunately, like many well know concepts, this idea is overlooked in our daily lives. The Torah (Shemos 20:14) instructs us that we should not covet items that belong to others. Here again we must wonder why one would desire something that does not belong to him. Had HaShem wished that one should have this item, He would have decreed that this person should have it. Nonetheless, people covet items that belong to others, with the thought that this item may actually belong to him one day. This desire for other people’s articles is referred to as jealousy. It is the nature of man to be jealous of other peoples’ articles and even of other peoples’ accomplishments, both in the realm of spirituality and in the area of materialism. One who envies someone else’s articles and accomplishments will not tolerate the other person until he attains what that person has. Given the fact that it is impossible to accomplish exactly what someone else has accomplished, the result will be that the person will hate his fellow man for what he owns and for what he has accomplished. The question then is what can be done so that a person will avoid such jealousy which culminates in hatred?
Making vows minimizes ones desires for physical objects
The antidote to jealousy is obviously to always be a giver instead of being a taker. One who performs acts of kindness will subvert his natural tendencies to covet and to be jealous, and he will end up loving his fellow man. The Imrei Emes writes further that one who makes a vow is essentially sanctifying that which is permitted. In a similar vein, we can suggest that one who makes a vow is demonstrating that he no longer desires what belongs to others. The Torah juxtaposes the laws of vows between the incident where the Jewish People sinned with the Moabite women and the battle against Midian. The Pinei Menachem writes that the reason for this is because Moav and Midian made peace with each other so that together they could defeat the Jewish People, and they attempted to accomplish this by hiring Balaam who would curse the Jewish People. It is for this reason that the Torah mentions here the laws of vows, to teach us that our strength is with our mouths, and one should not make his words profane and thus desecrate his power of speech. Perhaps there is another idea reflected in the juxtaposition of the laws of vows and the incidents of sinning with the Moabite women and the battle with Midian. When the Jewish People sinned with the Moabite women, they had succumbed to their physical desires. Similarly, when the Jewish People battled the Midianites, they were guilty of immoral thoughts (Shabbos 64a). The Torah, therefore, specifically placed the laws of vows in between these two incidents to teach us that when one makes a vow for holy matters, he is restricting his ability to covet and to be jealous of others.
Minimizing ones speech on Shabbos allows one to engage in spiritual pursuits
There is a Halacha that states that one should minimize his speech on Shabbos. What is the reason for this Halacha? Perhaps we can suggest that given the fact that Shabbos is a day of holiness, one should increase the level of holiness by minimizing his speech. During the week, when one is tempted by materialism and physical desires, one is encouraged to make vows so that he will limit his feelings of jealousy and coveting items that belong to others. Shabbos, however, is referred to by the Zohar as yoma dinishmasa, the Day of the Soul, and on Shabbos one is less connected to materialism. Given the fact that on Shabbos one is more involved in spiritual pursuits, one should minimize his speech and remain focused on delighting in HaShem’s Presence. A vow is appropriate for the weekday, when one sanctifies the reshus, i.e. the mundane. On Shabbos, however, one distances himself from the physical and focuses on the spiritual. This is the association between a neder, which is associated with the word dirah, a fortified dwelling, and Shabbos, which is ledorosam, and according to the Zohar is interpreted as lidirosam, for their dwellings. A neder fortifies a person’s resolve to sanctify the mundane, and minimizing ones speech on Shabbos fortifies a person’s resolve to become even more holy.
The Shabbos connection
The Gemara (Shabbos 119b) states that one of the reasons that Yerushalayim was destroyed was because Jews desecrated the Shabbos. One can rectify this sin by engaging in spiritual pursuits on Shabbos, and this will certainly minimize ones jealousy of others, thus allowing one to see others in a better light. As we approach the month of Av, we should bear in mind the importance of sanctifying the mundane, and certainly we should retain the sanctity of Shabbos by focusing on its great spiritual effects. In this manner, HaShem will allow us to see our fellow Jews in a positive light, and we will merit the Ultimate Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
We’ll settle for the egg salad
Rabbi Mordechai Kamenetzky writes: Henry Hirsch, the president of the Welbilt Co., one of America’s leading oven and major appliance manufacturers, had another labor of love. He was the president of one of America’s premier Torah institutions, Yeshiva Torah Voda’ath. At a board meeting, at which many of the yeshiva’s prominent lay leaders were present, the school’s cook prepared a beautiful supper in honor of the eminent supporters. As one of the students was serving the executives, Mr. Hirsch looked at the delicious meal. “Excuse me,” he asked the young scholar. “What are they serving you in the main dining hall?” The boy looked sheepishly at Mr. Hirsch and stammered, “I think we’re having egg salad sandwiches.”
The renowned philanthropist turned to the executive board and the representatives of the Yeshiva administration. “We are all here for the sake of the Yeshiva boys; I think it is they who should be eating this chicken dinner. Let’s send it to them and we’ll have the egg salad instead.”
Concern for everyone, anytime
Rabbi Chaim Kanievski, of Binei Brak, Israel, the son of the Steipler Gaon of blessed memory, is known for his amazing breadth of Torah Knowledge which is only paralleled by his great diligence in Torah study. With the passing of his father more than a decade ago, people from all walks of life line up in front of his home seeking answers to complex Torah and personal questions.
But his greatness and wisdom were known to hundreds in the yeshiva world for many years.
Many years ago, as a student in the Ponovez Yeshiva, I heard an amazing story. A young man came to Reb Chaim with a long list of questions. Reb Chaim seemed a bit preoccupied but the visitor insisted on asking the questions, to which Reb Chaim responded, one by one.
Suddenly Reb Chaim began tidying himself up and put on a recently pressed kapote and new hat, and asked the young man's indulgence. He had to go somewhere but he allowed the visitor to accompany him. The younger man did, peppering him with questions the entire way.
They walked a few blocks until they reached a wedding hall. Upon entering, Reb Chaim embraced the groom with a warm hug and kiss and apologized for the delay. Reb Chaim sat himself among the prestigious Rabbonim who graced the dais as they prepared the marriage documents. The persistent questioner was almost oblivious to the scene and continued to ask as more questions and eliciting responses. Reb Chaim tried to juggle the needs of the groom while trying to accommodate the visitor who had besieged him with problems.
But the persistent questioner received the shock of his life when, as the music began, heralding the march to the badekin, where the groom, flanked by his father and father-in-law, met the bride and covered her face with the veil. The groom rose from his seat and immediately his future father-in-law took hold of his arm. The groom's father took hold of the other arm. But before he did so, the groom's father turned around and apologized to the stranger who he had been talking to for the last hour or so. He said that would be unable to help him until after the ceremony. And then Rabbi Kanievski nodded Mazel Tov to the hundreds of well-wishers and began the procession to his own son's wedding!
Everything is fine in Heaven
Rabbi Eliyahu Hoffman writes: It is told that before the holy rebbe R' Elimelech of Lizhensk zt”l passed away, he promised his disciples that when he was brought before the Heavenly tribunal, he would refuse to take his place in Gan Eden until they agreed to bring an end to the suffering of the Jewish Children. Days after his passing, he appeared to a disciple in a dream in the white tallis of those already in Gan Eden. “But Rebbe,” he protested, “you promised you wouldn’t enter Gan Eden until you brought an end to our tzures!”
“My child,” he said, “what should I do? When I was alive there was good and there was bad, and I could pray to annul an evil decree. Now that I’m here, I see that everything is Hashem’s will, and everything is for our good, even when we don't understand how. It is impossible for me to pray.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Matos-Masei 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 Matos-Masei 5769
Making a vow removes jealousy and hatred
Introduction
In this week’s parasha, Matos, it is said (Bamidbar 30:3) ish ki yidor neder laHaShem, if a man takes a vow to HaShem. The Imrei Emes writes that the word neder, a vow, is similar to the word dirah¸ a dwelling. This reflects the idea that one’s word has to be as solid as a wall. It is noteworthy that regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read as lidirosam, to dwell amongst them. What is the connection between vows and Shabbos observance?
Understanding the cause of baseless hatred
In order to understand the association of vows and Shabbos observance, it is worthwhile to examine one of the fundamental causes of our current exile. While it is well known that we are still in exile because of the sin of baseless hatred, it is incumbent upon us to understand the root of this sin. Why is it that people dislike each other? Are we not all different in our mannerisms and in our preferences, both with regard to spiritual pursuits and material pursuits? How could someone think that another individual should think and should act exactly like himself? The Gemara (Brachos 58a) tells us that just as people’s faces are different from each other, so too their perspectives are different from each other. Thus, it is virtually impossible for two individuals to be the same. What, then, is the underlying motive for someone to bear hatred towards another person?
Jealousy leads to hatred
The answer to this question is well known and is obvious, but unfortunately, like many well know concepts, this idea is overlooked in our daily lives. The Torah (Shemos 20:14) instructs us that we should not covet items that belong to others. Here again we must wonder why one would desire something that does not belong to him. Had HaShem wished that one should have this item, He would have decreed that this person should have it. Nonetheless, people covet items that belong to others, with the thought that this item may actually belong to him one day. This desire for other people’s articles is referred to as jealousy. It is the nature of man to be jealous of other peoples’ articles and even of other peoples’ accomplishments, both in the realm of spirituality and in the area of materialism. One who envies someone else’s articles and accomplishments will not tolerate the other person until he attains what that person has. Given the fact that it is impossible to accomplish exactly what someone else has accomplished, the result will be that the person will hate his fellow man for what he owns and for what he has accomplished. The question then is what can be done so that a person will avoid such jealousy which culminates in hatred?
Making vows minimizes ones desires for physical objects
The antidote to jealousy is obviously to always be a giver instead of being a taker. One who performs acts of kindness will subvert his natural tendencies to covet and to be jealous, and he will end up loving his fellow man. The Imrei Emes writes further that one who makes a vow is essentially sanctifying that which is permitted. In a similar vein, we can suggest that one who makes a vow is demonstrating that he no longer desires what belongs to others. The Torah juxtaposes the laws of vows between the incident where the Jewish People sinned with the Moabite women and the battle against Midian. The Pinei Menachem writes that the reason for this is because Moav and Midian made peace with each other so that together they could defeat the Jewish People, and they attempted to accomplish this by hiring Balaam who would curse the Jewish People. It is for this reason that the Torah mentions here the laws of vows, to teach us that our strength is with our mouths, and one should not make his words profane and thus desecrate his power of speech. Perhaps there is another idea reflected in the juxtaposition of the laws of vows and the incidents of sinning with the Moabite women and the battle with Midian. When the Jewish People sinned with the Moabite women, they had succumbed to their physical desires. Similarly, when the Jewish People battled the Midianites, they were guilty of immoral thoughts (Shabbos 64a). The Torah, therefore, specifically placed the laws of vows in between these two incidents to teach us that when one makes a vow for holy matters, he is restricting his ability to covet and to be jealous of others.
Minimizing ones speech on Shabbos allows one to engage in spiritual pursuits
There is a Halacha that states that one should minimize his speech on Shabbos. What is the reason for this Halacha? Perhaps we can suggest that given the fact that Shabbos is a day of holiness, one should increase the level of holiness by minimizing his speech. During the week, when one is tempted by materialism and physical desires, one is encouraged to make vows so that he will limit his feelings of jealousy and coveting items that belong to others. Shabbos, however, is referred to by the Zohar as yoma dinishmasa, the Day of the Soul, and on Shabbos one is less connected to materialism. Given the fact that on Shabbos one is more involved in spiritual pursuits, one should minimize his speech and remain focused on delighting in HaShem’s Presence. A vow is appropriate for the weekday, when one sanctifies the reshus, i.e. the mundane. On Shabbos, however, one distances himself from the physical and focuses on the spiritual. This is the association between a neder, which is associated with the word dirah, a fortified dwelling, and Shabbos, which is ledorosam, and according to the Zohar is interpreted as lidirosam, for their dwellings. A neder fortifies a person’s resolve to sanctify the mundane, and minimizing ones speech on Shabbos fortifies a person’s resolve to become even more holy.
The Shabbos connection
The Gemara (Shabbos 119b) states that one of the reasons that Yerushalayim was destroyed was because Jews desecrated the Shabbos. One can rectify this sin by engaging in spiritual pursuits on Shabbos, and this will certainly minimize ones jealousy of others, thus allowing one to see others in a better light. As we approach the month of Av, we should bear in mind the importance of sanctifying the mundane, and certainly we should retain the sanctity of Shabbos by focusing on its great spiritual effects. In this manner, HaShem will allow us to see our fellow Jews in a positive light, and we will merit the Ultimate Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
We’ll settle for the egg salad
Rabbi Mordechai Kamenetzky writes: Henry Hirsch, the president of the Welbilt Co., one of America’s leading oven and major appliance manufacturers, had another labor of love. He was the president of one of America’s premier Torah institutions, Yeshiva Torah Voda’ath. At a board meeting, at which many of the yeshiva’s prominent lay leaders were present, the school’s cook prepared a beautiful supper in honor of the eminent supporters. As one of the students was serving the executives, Mr. Hirsch looked at the delicious meal. “Excuse me,” he asked the young scholar. “What are they serving you in the main dining hall?” The boy looked sheepishly at Mr. Hirsch and stammered, “I think we’re having egg salad sandwiches.”
The renowned philanthropist turned to the executive board and the representatives of the Yeshiva administration. “We are all here for the sake of the Yeshiva boys; I think it is they who should be eating this chicken dinner. Let’s send it to them and we’ll have the egg salad instead.”
Concern for everyone, anytime
Rabbi Chaim Kanievski, of Binei Brak, Israel, the son of the Steipler Gaon of blessed memory, is known for his amazing breadth of Torah Knowledge which is only paralleled by his great diligence in Torah study. With the passing of his father more than a decade ago, people from all walks of life line up in front of his home seeking answers to complex Torah and personal questions.
But his greatness and wisdom were known to hundreds in the yeshiva world for many years.
Many years ago, as a student in the Ponovez Yeshiva, I heard an amazing story. A young man came to Reb Chaim with a long list of questions. Reb Chaim seemed a bit preoccupied but the visitor insisted on asking the questions, to which Reb Chaim responded, one by one.
Suddenly Reb Chaim began tidying himself up and put on a recently pressed kapote and new hat, and asked the young man's indulgence. He had to go somewhere but he allowed the visitor to accompany him. The younger man did, peppering him with questions the entire way.
They walked a few blocks until they reached a wedding hall. Upon entering, Reb Chaim embraced the groom with a warm hug and kiss and apologized for the delay. Reb Chaim sat himself among the prestigious Rabbonim who graced the dais as they prepared the marriage documents. The persistent questioner was almost oblivious to the scene and continued to ask as more questions and eliciting responses. Reb Chaim tried to juggle the needs of the groom while trying to accommodate the visitor who had besieged him with problems.
But the persistent questioner received the shock of his life when, as the music began, heralding the march to the badekin, where the groom, flanked by his father and father-in-law, met the bride and covered her face with the veil. The groom rose from his seat and immediately his future father-in-law took hold of his arm. The groom's father took hold of the other arm. But before he did so, the groom's father turned around and apologized to the stranger who he had been talking to for the last hour or so. He said that would be unable to help him until after the ceremony. And then Rabbi Kanievski nodded Mazel Tov to the hundreds of well-wishers and began the procession to his own son's wedding!
Everything is fine in Heaven
Rabbi Eliyahu Hoffman writes: It is told that before the holy rebbe R' Elimelech of Lizhensk zt”l passed away, he promised his disciples that when he was brought before the Heavenly tribunal, he would refuse to take his place in Gan Eden until they agreed to bring an end to the suffering of the Jewish Children. Days after his passing, he appeared to a disciple in a dream in the white tallis of those already in Gan Eden. “But Rebbe,” he protested, “you promised you wouldn’t enter Gan Eden until you brought an end to our tzures!”
“My child,” he said, “what should I do? When I was alive there was good and there was bad, and I could pray to annul an evil decree. Now that I’m here, I see that everything is Hashem’s will, and everything is for our good, even when we don't understand how. It is impossible for me to pray.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Matos-Masei 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
Thursday, July 2, 2009
Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769
שבת טעם החיים פרשת חקת-בלק תשס"ט
Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769
Water and atonement
Introduction
In this week’s parashah, Chukas, the Torah instructs us regarding the laws of the Parah Adumah, the Red Heifer, that is used to purify those who have contracted tumas meis, corpse, impurity. The Torah refers to the purification waters as mei niddah, water of sprinkling. It is noteworthy that although the Torah also uses the expression of eifer parah, the ash of the cow, when describing the actual purification process, the Torah uses the expression mei niddah. One would think that the essence of the purification was through the ashes of the parah. Yet the Torah apparently stresses the idea that it is the water that purifies the person from corpse tumah. Indeed, it is said regarding the future (Yechezkel 36:25) vizarakti aleichem mayim tehorim utihartem mikol tumoseichem umikol giluleichem ataheir eschem, then I will sprinkle pure water upon you, that you may be come cleansed; I will cleanse you from all your contamination and from all your idols. Why does Scripture place such an emphasis on the purification waters?
Water symbolizes humility
The answer to this question is that the Pinei Menachem cites the Chiddushei HaRim who said that that the reason that corpse tumah is the most stringent from all the impurities is because one who has defiled himself to a corpse is detached from the Source of all of life, and his rectification is brought about through the cedar wood and hyssop, which reflects on the extremes of arrogance and humility. The Sfas Emes writes often regarding the idea of all sins having their source in arrogance, as it is unfathomable that one could rebel against the Master of the entire world. The only way that one could sin is because he deems himself to be of value, and this is what leads a person to disobey HaShem’s will. Perhaps based on this premise we can understand why the Torah refers to the purification process as the water of sprinkling. The Gemara (Taanis 7a) states that Torah is likened to water, and just like water leaves a high place and descends to a low area, so too Torah can only be sustained by one who is humble in spirit. In a similar vein, one who is undergoing a purification process from the sin of arrogance has water sprinkled upon him, to demonstrate that his contamination is rooted in arrogance, and he requires water, which reflects humility, as part of his purification.
Parah Adumah served as an atonement
We can now better understand why the Torah juxtaposes the death of Miriam to the laws of Parah Adumah. The Gemara (Moed Katan 28a) states that the reason for this juxtaposition is to teach us that just like the Parah Adumah serves as an atonement, so too the death of the righteous serves as an atonement. This statement, however, is difficult to understand, as according to the simple reading of the Torah, the Parah Adumah did not serve as an atonement. Rather, the ashes of the Parah Adumah functioned as a purifier of one who contracted corpse tumah. How, then, does the Gemara states that the Parah Adumah served as an atonement? Based on what we mentioned above, we can understand the aspect of atonement that is contained in the purification process of the Parah Adumah. The water reflects an atonement for the arrogance that the contaminated person displayed, and now he receives atonement for this flawed character trait. Thus, he is not merely being purified by the water of sprinkling. Rather, he is now allowed to gain an understanding for the cause of his sins.
Rebels should become humble
This insight allows us to understand why the Torah then records the incident regarding the Jewish People begging Moshe for water and HaShem instructing Moshe to speak to the rock to draw forth water. Moshe, however, strikes the rock and HaShem punishes Moshe and Aharon by not allowing them to enter into Eretz Yisroel. The commentators write at length to attempt to explain Moshe’s mistake. Perhaps we can suggest that HaShem used the vehicle of water to demonstrate to the Jewish People that if they were truly humble, they would realize that they are not deserving of anything, and all that they receive is from the Goodness of HaShem. Perhaps this is even alluded to in the rebuke that Moshe dispenses to the Jewish People, when he proclaimed the words (Bamidbar 20:10) shimu na hamorim, “listen now, O rebels.” The word hamorim, rebels, contains the words har, mountain, and mayim, water. This alludes to the idea that one who deems himself to be like a mountain, i.e. he has displayed a touch of arrogance, should lower himself like water.
Avraham’s humility is a merit for his descendants
This week we also read Parashas Balak. The Mishna (Avos 5:19) succinctly describe the contrast between the students sof Avraham and the students of Balaam. The Mishna states that the students of Balaam are arrogant whereas the students of Avraham are humble in spirit. Thus, the Gemara (Sota 17a) states that because Avraham declared (Bereishis 18:27) vianochi afar vaeifer, I am but dust and ash, his descendants merited the mitzvos of eifer parah, the ashes of the Parah Adumah, and afar Sota, the dust of the Sota. The commentators wonder why it is deemed to be a merit that the Jewish People received the mitzvah of Sota, which is when a woman is accused by her husband of being unfaithful. She then has to undergo a humiliating process that could end in her death. Why is this considered to be meritorious? One must wonder further why the mitzvah of Parah Adumah is considered meritorious, as the mitzvah is accomplished only when one contacts corpse tumah, which is not usually regarded as a sign of piety. Perhaps, however, the Gemara is teaching us that when one is prepared to cast aside his pride and is even willing, like Avraham, to pray for the wicked people of Sodom, he demonstrates that his sole concern in this world is the honor of HaShem. Similarly, when ones wife displays a lack of faithfulness, one must not overlook her faults for the sake of shalom bayis, domestic harmony. Rather, one must seek HaShem’s honor, even of it means that his wife will die as a result. Similarly, one who contracts corpse tumah should be cognizant of the fact that every person will one day die, and this thought will lead him to true humility. The idea of displaying some sense of humility was not existent in the mindset of Balaam, and he was subsequently humiliated by his own donkey and was ultimately killed by the sword of the ever people, that thought to curse.
The Shabbos connection
Shabbos is a time when everything in the world returns to its source. With the onset of Shabbos, one should repent from his sins and demonstrate to HaShem that despite the arrogant posture he may have maintained during the week, he is now prepared to perform only HaShem’s will. In the merit of our recognizing that we are here to stand up for HaShem’s honor, we should merit the Final Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Mr. Butcher
Rabbi Mordechai Kamenetzky writes: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge.
As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” (reprinted with permission from www.Torah.org)
The cantor who lost his voice
The cantor of Berditchev had taken to brooding about his position.
In almost any other house of prayer - the distressed cantor thought - he would have understood his role during services. The beauty of his voice would inspire the whole congregation to lift their voices and hearts to God. The fervor of his singing would be the perfect complement to an ordinary rabbi's more subdued prayers.
But Rabbi Levi Yitzchak was no ordinary rabbi. He shouted, he cried, he sang out his heart's pleas to God. One moment, he would waive his hands madly. The next, he would sink quietly into himself - only to burst out again into a sing-song story. Then he would suddenly stride back and forth on the bimah, leaving no safe place for the cantor to even stand.
What could a cantor do? Sing quietly and steadily, in hopes of providing some contrast to Rabbi Levi Yitzchak's drama? Or sing ever more loudly and heart-renderingly, hoping not to be over-shadowed?
One day, just before services, the cantor of Berditchev approached Rabbi Levi Yitzchak. “Rabbi, I cannot sing today. My voice is hoarse from last week.”
“Hoarse?” Rabbi Levi Yitzchak looked closely at the man. “What have you been doing, to become hoarse?”
The cantor lowered his eyes piously. “I have been singing before the Ark. The Ark that holds the holy Torah!”
“I understand,” said Rabbi Levi Yitzchak.
“Thank you, Rabbi,” said the cantor. “I knew you would understand.”
“What I understand,” said Rabbi Levi Yitzchak, “is that singing before the Ark could make you hoarse. But singing before the living G-d - that could never make you hoarse!”
Shabbos: Ta’am HaChaim
Parashas Chukas-Balak 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
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Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769
Water and atonement
Introduction
In this week’s parashah, Chukas, the Torah instructs us regarding the laws of the Parah Adumah, the Red Heifer, that is used to purify those who have contracted tumas meis, corpse, impurity. The Torah refers to the purification waters as mei niddah, water of sprinkling. It is noteworthy that although the Torah also uses the expression of eifer parah, the ash of the cow, when describing the actual purification process, the Torah uses the expression mei niddah. One would think that the essence of the purification was through the ashes of the parah. Yet the Torah apparently stresses the idea that it is the water that purifies the person from corpse tumah. Indeed, it is said regarding the future (Yechezkel 36:25) vizarakti aleichem mayim tehorim utihartem mikol tumoseichem umikol giluleichem ataheir eschem, then I will sprinkle pure water upon you, that you may be come cleansed; I will cleanse you from all your contamination and from all your idols. Why does Scripture place such an emphasis on the purification waters?
Water symbolizes humility
The answer to this question is that the Pinei Menachem cites the Chiddushei HaRim who said that that the reason that corpse tumah is the most stringent from all the impurities is because one who has defiled himself to a corpse is detached from the Source of all of life, and his rectification is brought about through the cedar wood and hyssop, which reflects on the extremes of arrogance and humility. The Sfas Emes writes often regarding the idea of all sins having their source in arrogance, as it is unfathomable that one could rebel against the Master of the entire world. The only way that one could sin is because he deems himself to be of value, and this is what leads a person to disobey HaShem’s will. Perhaps based on this premise we can understand why the Torah refers to the purification process as the water of sprinkling. The Gemara (Taanis 7a) states that Torah is likened to water, and just like water leaves a high place and descends to a low area, so too Torah can only be sustained by one who is humble in spirit. In a similar vein, one who is undergoing a purification process from the sin of arrogance has water sprinkled upon him, to demonstrate that his contamination is rooted in arrogance, and he requires water, which reflects humility, as part of his purification.
Parah Adumah served as an atonement
We can now better understand why the Torah juxtaposes the death of Miriam to the laws of Parah Adumah. The Gemara (Moed Katan 28a) states that the reason for this juxtaposition is to teach us that just like the Parah Adumah serves as an atonement, so too the death of the righteous serves as an atonement. This statement, however, is difficult to understand, as according to the simple reading of the Torah, the Parah Adumah did not serve as an atonement. Rather, the ashes of the Parah Adumah functioned as a purifier of one who contracted corpse tumah. How, then, does the Gemara states that the Parah Adumah served as an atonement? Based on what we mentioned above, we can understand the aspect of atonement that is contained in the purification process of the Parah Adumah. The water reflects an atonement for the arrogance that the contaminated person displayed, and now he receives atonement for this flawed character trait. Thus, he is not merely being purified by the water of sprinkling. Rather, he is now allowed to gain an understanding for the cause of his sins.
Rebels should become humble
This insight allows us to understand why the Torah then records the incident regarding the Jewish People begging Moshe for water and HaShem instructing Moshe to speak to the rock to draw forth water. Moshe, however, strikes the rock and HaShem punishes Moshe and Aharon by not allowing them to enter into Eretz Yisroel. The commentators write at length to attempt to explain Moshe’s mistake. Perhaps we can suggest that HaShem used the vehicle of water to demonstrate to the Jewish People that if they were truly humble, they would realize that they are not deserving of anything, and all that they receive is from the Goodness of HaShem. Perhaps this is even alluded to in the rebuke that Moshe dispenses to the Jewish People, when he proclaimed the words (Bamidbar 20:10) shimu na hamorim, “listen now, O rebels.” The word hamorim, rebels, contains the words har, mountain, and mayim, water. This alludes to the idea that one who deems himself to be like a mountain, i.e. he has displayed a touch of arrogance, should lower himself like water.
Avraham’s humility is a merit for his descendants
This week we also read Parashas Balak. The Mishna (Avos 5:19) succinctly describe the contrast between the students sof Avraham and the students of Balaam. The Mishna states that the students of Balaam are arrogant whereas the students of Avraham are humble in spirit. Thus, the Gemara (Sota 17a) states that because Avraham declared (Bereishis 18:27) vianochi afar vaeifer, I am but dust and ash, his descendants merited the mitzvos of eifer parah, the ashes of the Parah Adumah, and afar Sota, the dust of the Sota. The commentators wonder why it is deemed to be a merit that the Jewish People received the mitzvah of Sota, which is when a woman is accused by her husband of being unfaithful. She then has to undergo a humiliating process that could end in her death. Why is this considered to be meritorious? One must wonder further why the mitzvah of Parah Adumah is considered meritorious, as the mitzvah is accomplished only when one contacts corpse tumah, which is not usually regarded as a sign of piety. Perhaps, however, the Gemara is teaching us that when one is prepared to cast aside his pride and is even willing, like Avraham, to pray for the wicked people of Sodom, he demonstrates that his sole concern in this world is the honor of HaShem. Similarly, when ones wife displays a lack of faithfulness, one must not overlook her faults for the sake of shalom bayis, domestic harmony. Rather, one must seek HaShem’s honor, even of it means that his wife will die as a result. Similarly, one who contracts corpse tumah should be cognizant of the fact that every person will one day die, and this thought will lead him to true humility. The idea of displaying some sense of humility was not existent in the mindset of Balaam, and he was subsequently humiliated by his own donkey and was ultimately killed by the sword of the ever people, that thought to curse.
The Shabbos connection
Shabbos is a time when everything in the world returns to its source. With the onset of Shabbos, one should repent from his sins and demonstrate to HaShem that despite the arrogant posture he may have maintained during the week, he is now prepared to perform only HaShem’s will. In the merit of our recognizing that we are here to stand up for HaShem’s honor, we should merit the Final Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Mr. Butcher
Rabbi Mordechai Kamenetzky writes: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge.
As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” (reprinted with permission from www.Torah.org)
The cantor who lost his voice
The cantor of Berditchev had taken to brooding about his position.
In almost any other house of prayer - the distressed cantor thought - he would have understood his role during services. The beauty of his voice would inspire the whole congregation to lift their voices and hearts to God. The fervor of his singing would be the perfect complement to an ordinary rabbi's more subdued prayers.
But Rabbi Levi Yitzchak was no ordinary rabbi. He shouted, he cried, he sang out his heart's pleas to God. One moment, he would waive his hands madly. The next, he would sink quietly into himself - only to burst out again into a sing-song story. Then he would suddenly stride back and forth on the bimah, leaving no safe place for the cantor to even stand.
What could a cantor do? Sing quietly and steadily, in hopes of providing some contrast to Rabbi Levi Yitzchak's drama? Or sing ever more loudly and heart-renderingly, hoping not to be over-shadowed?
One day, just before services, the cantor of Berditchev approached Rabbi Levi Yitzchak. “Rabbi, I cannot sing today. My voice is hoarse from last week.”
“Hoarse?” Rabbi Levi Yitzchak looked closely at the man. “What have you been doing, to become hoarse?”
The cantor lowered his eyes piously. “I have been singing before the Ark. The Ark that holds the holy Torah!”
“I understand,” said Rabbi Levi Yitzchak.
“Thank you, Rabbi,” said the cantor. “I knew you would understand.”
“What I understand,” said Rabbi Levi Yitzchak, “is that singing before the Ark could make you hoarse. But singing before the living G-d - that could never make you hoarse!”
Shabbos: Ta’am HaChaim
Parashas Chukas-Balak 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.
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