שבת טעם החיים ויקהל-פקודי-החודש תש"ע
Shabbos: Ta’am HaChaim Vayakhel-Pekudei-HaChodesh 5770
The Mishkan teaches us to be exact and uncompromising
Introduction
ותכל כל עבדת משכן אהל מועד ויעשו בני ישראל ככל אשר צוה ה' את משה כן עשו, all the work of the Tabernacle, the Tent of Meeting, was completed, and the Children of Israel had done everything that G-d commanded Moses, so did they do. (Shemos 39:32)
In this week’s parshiyos, Vayakheil and Pekudei, the Torah repeats the entire process mentioned earlier in Parashas Terumah and Tetzaveh, detailing the construction of the Mishkan, the Tabernacle, and the fashioning of the vestments of the Kohen Gadol, the High Priest. Surprisingly enough, the Medrash and the commentators do not address why it was necessary for the Torah to expend numerous verses in what appears at first glance to be unnecessary repetition. What could be the reason for this redundancy?
The Mishkan was akin to the Tents of the Patriarch’s
In his introduction to the Book of Shemos, Ramban explains that prior to the construction of the Mishkan, there was a void among the Jewish people. HaShem’s Divine Presence which existed to such a high degree during the time of the Patriarchs was no longer present. A primary goal of building the Mishkan, he explains, was to restore that lofty level of HaShem’s that existed during the time of the Patriarchs. The Patriarchs, through selfless devotion to HaShem and uncompromising beliefs, merited to having the Divine Presence resting on their tents. The Torah therefore repeats many of the details of the Mishkan’s construction to reinforce the idea that the Mishkan was meant to be exact to the last detail – that there’s no such thing as “it’s just a detail.”
Reb Mendel The Shochet
The Bostoner Rebbe, Rabbi Yitzchak Levi Horowitz of blessed memory, recalled an incident with Reb Mendel, a chassid from Jerusalem, who came to America and worked as a ritual slaughterer in New York. His job was particularly hard during the freezing winters, as the slaughterhouse where he worked was open and unheated. However, the slaughterhouse had a small cubicle where one or two people could sit and warm themselves by a small stove. The slaughterers would go out to work but they would hurry back as soon as they could to avoid frostbite.
One cold winter evening, while was waiting in the cubicle for the truck to come in, Reb Mendel dozed off. When it finally arrived, the air was filled with the wake-up call for the slaughterer) Reb Mendel jumped up and ran to his place. The boss and six or seven workers were already there and ready to start.
Reb Mendel quickly recited the blessing and began to slaughter the chickens, one... two... three. He then checked his knife to make sure that it was still perfectly sharp and free from nicks. As he was getting ready for the next batch of chickens, he happened to run his hand across his head and was stunned to discover that he was not wearing a yarmulke!
Apparently, while he was dozing in the cubicle, his yarmulke had fallen off his head. “Oh no!” he thought to himself. “What did I do? I made a blessing and slaughtered without a yarmulke, and I didn’t even know it.”
The hallmark of a professional slaughterer is that he has the requisite sensitivity and focus that allows him to detect even the slightest jerk in the chicken’s neck during the slaughtering process. One who does not wear a yarmulke while slaughtering has not invalidated the act of slaughtering. Nonetheless, the lack of proper sensitivity could render the chicken not kosher.
Reb Mendel said to himself, “if I couldn’t feel whether I was wearing a yarmulke on or not, how could I tell if I had slaughtered the chickens properly?”
A lesser man may have hesitated, but Reb Mendel was a chassid through and through. He walked straight back to the cubicle, laid down his knife, and told his startled boss that he was resigning from his position. When his boss questioned him regarding his plan for earning a livelihood, Reb Mendel responded that he would find a different means of livelihood. Reb Mendel ultimately found a job which paid him handsomely.
The construction of the Mishkan was a microcosm for the life of a devout Jew. Uncompromising belief in HaShem and in His Torah is what sets the standard for true devotion and is what allows the Divine Presence to rest on our homes.
The Shabbos connection
Throughout the week, we are often faced with the challenge to compromise in some manner on our beliefs. We must always remain strong in our conviction that HaShem will provide for us in all circumstances. On Shabbos we are granted special assistance from above to retain a level of holiness and integrity, and even an ignorant person is infused with the fear of Shabbos. HaShem should grants us the fortitude to observe His mitzvos with complete Faith and we should merit the Ultimate redemption with the arrival of Moshiach, speedily, in our days.
Shabbos Stories
Shabbos in the Chafetz Chaim’s home
Leib, a 14-year-old boy, studied in a small yeshiva in Russia. On one occasion, he was due to return home for a visit. The train was scheduled to reach his station on Thursday afternoon. He would board there and travel to his home in Stuchin, Poland. Even if the train ran exactly on schedule, Leib knew that he would arrive home just hours before Shabbos.
As it turned out, the train did not arrive at the station until Thursday evening. By the time Leib had boarded, darkness had fallen. By Friday morning he knew he would never reach Stuchin before Shabbos. He would have to find another place in which to spend the holy day.
Leib asked a conductor for a list of the stations where the train was due to stop. He had decided that if he recognized one of the stops as a place where Jews lived, he would get off the train, in the hopes that someone would invite him home for Shabbos. To his joy, the conductor informed him that one of the cities was very close to Radin. Leib was quite excited at this news, because his aged great-uncle, the Chafetz Chaim, lived in Radin. Leib’s grandfather was the Chafetz Chaim’s brother. It looked as though he would be able to spend Shabbos at the home of his illustrious relative.
When the train came to his stop, Leib gathered his belongings and got off the train. He asked passersby the way to Radin, and quickly made his way to his great-uncle’s house. His arrival was greeted with joy by the Rebbitzen. She explained that her husband had already left for shul, adding that, as a rule, the Chafetz Chaim, as the Rav, went to shul early in order to learn with some of the congregants before davening. She advised Leib to rest a bit before going to shul.
Having spent the entire previous night awake on the swaying train, Leib was exhausted. He fell asleep immediately.
Upon awakening, the first thing he saw was the Chafetz Chaim seated at his Shabbos table, learning from a sefer. His uncle welcomed him warmly, then suggested that the boy wash his hands and daven Kabbalas Shabbos and Ma’ariv, after which they would eat the Shabbos meal together.
When Leib had finished davening, the Chafetz Chaim summoned his wife to join them at the table. The Chafetz Chaim made Kiddush, and the three of them -- the aged rabbi, his wife, and the 14-year-old youth -- sat down to their Shabbos feast.
When the meal was over, the Chafetz Chaim excused himself and went to his room to sleep.
Leib prepared himself for bed as well. He tried to fall asleep again but to no avail. At last, he rose and went into the kitchen, where a clock stood on a shelf. Leib looked at it to check the time, then rubbed his eyes in disbelief. The clock appeared to be functioning and yet it showed 4 o’clock! How could it be 4 in the morning already? Shaking his head in bewilderment, Leib returned to his bed.
When he awoke in the morning, he again went into the kitchen, where this time, he found the Rebbitzen.
“Good Shabbos,” he began. Then he asked her the question that had been troubling him. “Last night, after the meal, I couldn’t fall asleep right away. I went into the kitchen, and saw that the clock showed that it was 4 in the morning! Does the clock work properly? What time did we finish the meal last night?”
“It was very late when we finished,” she answered.
“But the meal didn’t last that long! What time did we sit down to eat? Did I sleep so long when I first came?”
“I’ll tell you what happened,” replied the Rebbitzen. “When the Rav returned from shul, you were in a very deep sleep. I wanted to wake you so that you could hear Kiddush, but my husband stopped me. He said that you were tired from your long journey, and advised me to let you sleep. He said that he would wait, and make Kiddush when you woke up.
“When some time had passed, not wanting to make me wait any longer, he asked our son Aharon to make Kiddush so that my son and I could eat our meal. Meanwhile, my husband sat and learned, waiting for you to wake up. We agreed that he’d call me when you did, and that we would sit down together to the Shabbos meal, in your honor.”
The Rebbitzen added, “You slept for hours, but the Rav was determined not to start the Shabbos meal without you!”
Had Leib not asked his question, neither the Chafetz Chaim nor his wife had planned to say a word about their extraordinary behavior that Shabbos night! (www.artscroll.com)
Skolya Rebbe
The Skolya Rebbe, Rabbi Dovid Yitzchok Isaac Rabinowitz, was known for his great genius and depth in Torah learning, among other things. He had a certain custom at his tishen. Somebody present was chosen to say a pasuk (verse), any pasuk, from the Torah. The Rebbe would instantly begin to expound on the pasuk. He would expound, and he would expound, sometimes for up to two hours. The person honored with giving the Rebbe the pasuk was usually a guest or somebody prominent. The Rebbe never failed to impress, and hold those present at the tish rapt. Once while visiting Ireland the Rebbe was at the home of a prominent Rav. During the course of conversation the Rav said, "why doesn't the Rebbe come clean! Everyone knows that the Rebbe plans which pasuk is going to be said ahead of time." The Rebbe challenged the Rav, and asked for a pasuk. He thought for a second, and said "Reuven, Shimon, Levi, VeYehuda." The Rebbe closed his eyes, and expounded on the verse until the Rav had to stop him at 2:30 in the morning. He begged the Rebbe's forgiveness, who, in turn, said, "I forgive you, but please don't accuse another Jew of lying in the future."
And now to the story: The Rebbe was sitting in his apartment when he heard a truck pull up downstairs. Suddenly, the horrifying sound of boots running through the halls and up the staircase was resonating in the corridors of the building. It was a Nazi raid. Amidst the banging on doors, smashing down of doors, dragging of Jews out of their apartments, horrifying screams and, the incessant sound of boots, the Rebbe, scared for his life, sat at his table, and began to say the pasuk, "ve'es ha'anashim asher pesach habayis hiku basanveirim mikaton v'ad gadol vayeel'u limtzo hapasach" (and the people who were at the entrance of the house were stricken with blindness, from young to old, and they tried in vain to find the entrance. Shemos 19:11. It refers to the people of Sodom who surrounded Lot's house in order to terrorize him and his visitors, but were stricken were blindness, and were unable to find the door to the house). The Rebbe, with intense concentration, repeated the pasuk over and over again. The apartment to the right of his was raided, the apartment to the left was raided, and all Jews had been emptied out of the apartments above and below, and later shipped off to their deaths. But with this pasuk a great neis (miracle) had occurred, and the Rebbe was later able to escape from Europe with his life.
Rabbi Eliezer Silver and the Satmar Rebbe
Just as an aside from this week's parsha, as well, the first Satmar Rebbe was once late for a bris. In attendance was Rabbi Eliezer Silver, who was on a tight schedule that day. The bris was to begin at 9:00 sharp, but the Satmar Rebbe was nowhere to be seen. 9:15 came, 9:30. At twenty minutes before ten the Satmar Rebbe walked in, and with a look of astonishment on Rabbi Silver's face he said to the Rebbe, "what happened to 'vayashkeim Avraham baboker? (and Abraham woke up early in the morning)'" The Satmar Rebbe replied, "it doesn't say how long the 'vayachavosh es chamoro (and he saddled his donkey)' took!!!"
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. "All my life there was something that bothered me, and I just figured out the answer," he said. "On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It's because angels can't partake in earthly pleasures. They can't taste food. We don't want to show them disrespect by eating in front of them, so way say goodbye before we begin our meal," at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Speaking of food, the mother of the Rebbe Reb Shmelke of Nickolsburg and his brother Reb Pinchas once complained that one of her sons doesn't say Bircas HaMazon (grace after meals), and the other doesn't say Kriyas Shema al Hamitah (prayer before going to bed). (one didn't eat and one didn't sleep). (http://rebbestories.blogspot.com)
I Think I Came To Israel Just To See You
On one of R' Nachman Bulman's trips from his home in Eretz Yisrael to New York, his close friend, Rav Yechiel Perr, Rosh Yeshiva of Yeshivas Derech Ayson, came to see him. He noticed how exhausted R' Bulman appeared and asked him why he was so tired. R' Bulman answered that he was up the night before the trip. R' Perr expressed surprise that R' Bulman didn't make sure to rest before his long flight. R' Bulman sighed and told him a story which aptly illustrated his devotion to helping and inspiring people.
A young girl from the States had traveled to Paris to study art, and she became involved with a non-Jewish artist there, who eventually proposed marriage. She called her parents and told them she was thinking of marrying this artist, and wanted to know if they had any objections to the fact that he wasn't Jewish. Her parents reassured there that they had no problem with it whatsoever, and if she loved him, she should marry him.
The girl was surprised by her parents' reaction since she had expected them to be opposed. Her own doubts about marrying a non-Jew led her to inquire about Yiddishkeit. Eventually, she decided that she should travel to Israel, where she had never visited, before she made a decision to marry him or not. She impulsively set out for Israel, without any concrete plans of what she would do when she stepped off the plane. Once she was off the plane and standing in line, she started chatting with the person next to her. She admitted to the woman that she wasn't sure why she had come to Israel, but she had simply felt she had to come, and she had no idea where she would go. The person she was talking to said, "There's someone in Jerusalem, R' Nachman Bulman; you must go talk to him."
The woman gave her the phone number, and the girl called from the airport. "Rabbi Bulman, I was told I must see you." R' Bulman apologized that he was unable to meet with her as he was leaving to America the next day. She said, "Please, I think I came to Israel just to see you. Please don't say no." Rav Bulman agreed, and the girl came that night. After speaking to him for a few hours, she enrolled in a seminary for ba'alos teshuvah, and Rav Bulman lost his night's sleep. (Rabbi Yechiel Perr) (www.Revach.net)
Not merely an appellation
Rabbi Mordechai Kamenetzky writes: Rabbi Zev Wilenski, shlita, recited that a student of Rabbi Boruch Ber Lebowitz, zt”l, had undertaken to transcribe the notes of the revered sage to prepare them for print. This work would eventually be known as the Birkas Shmuel, one of the classic exegetical works on Talmudic Law.
As the student reviewed the work, he noticed a seeming redundancy of the titles mentioned about Rabbi Yitzchok Zev Soloveitchik, the Brisker Rav who was a son of Rabbi Lebowitz's own teacher Rabbi Chaim Soloveitchik, and revered as well, by Rabbi Lebowitz.
Each time that Rabbi Lebowitz quoted him, he would preface Rabbi Soloveitchik’s name with all due titles and accolades, "the true Gaon, Rebbe and Teacher of all of Israel, The Gaon of Brisk, he should live to see long and good days."
Even three or four times in one paragraph, Rabbi Lebowitz would repeat the words, each preceded with a slew of praise and reverence, "the true Gaon, Rebbe and Teacher of all of Israel, The Gaon of Brisk, he should live to see long and good days."
The next time that Rabbi Soloveitchik was quoted in the works, the student, in the interest of brevity, decided to leave out the seemingly supplementary appellations. Instead he wrote, My Rebbe, the great sage, Rabbi Yitzchak Zev Soloveitchik, shlita.
Upon reviewing the work, Rabbi Lebowitz was visibly shaken. "Why did you leave off the introductory appellations? "But, Rebbe, countered Rabbi Lebowitz's student, "I mentioned them the first time. Must I repeat them every single time?
Rabbi Lebowitz was dismayed. "Why am I publishing this book?" he asked in true sincerity. "What do I have from it? Honor? Money? Of course not! I wrote this work so that a student will understand how to learn a Rashba (a medieval commentator) or to understand the Rambam."
He paused. "The same way that I want them to understand the text, I also want them to understand to appreciate the greatness of the Rebbe. I want them to see and understand that Rav Yitzchak Zev is "the true Gaon, Rebbe and Teacher of all of Israel." (ww.Torah.org)
Shabbos: Ta’am HaChaim Vayakhel-Pekudei-HaChodesh 5770
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Showing posts with label Rabbi Eliezer Silver. Show all posts
Showing posts with label Rabbi Eliezer Silver. Show all posts
Thursday, March 11, 2010
Wednesday, February 17, 2010
Shabbos: Ta’am HaChaim Terumah 5770
שבת טעם החיים תרומה תש"ע
Shabbos: Ta’am HaChaim Terumah 5770
The Aron carries us
Introduction
ועשית את הבדים עצי שטים וצפית אתם זהב ונשא בם את השלחן, you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. (Exodus 25:28)
In this week’s parasha we learn about the building of the Mishkan, the Tabernacle. The focus of the Tabernacle was the Aron, the Ark which contained the two tablets that Moshe brought down with him from Sinai. The Sages teach us that the Aron had a miraculous characteristic in that it carried those who carried it. This idea is derived from a subtle discrepancy between the Torah’s description of the staves that were placed in the Aron and the staves that were placed in the Shulchan, the Table.
Concerning the Aron it is said (Shemos 25:13-14) you shall make staves of acacia wood and cover them with gold; and insert the staves in the rings on the sides of the Ark, with which to carry the Ark. Regarding the Shulchan, however, it is said (Ibid verse 28) you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. Why does the Torah write that the staves of the Aron are “with which to carry it,” implying that the Aron would not necessarily be carried, whereas regarding the Shulchan the Torah states “and the Table shall be carried through them,” indicating that the Shulchan would be carried?
Cast upon HaShem your burden and He will sustain you!
Rabbi Yaakov Kranz (1740-1804), the famed itinerant lecturer known as the Maggid of Dubna, derives a valuable lesson from this unique feature of the Aron. He presented the following parable during one of his inspirational talks at a community synagogue. A man was once walking along a dirt road, practically dragging his feet while carrying a heavy load on his shoulder. To his great fortune, a wealthy Jew passed by in a wagon and was kind enough to offer him a ride. The exhausted hiker graciously accepted, climbed aboard, and quickly sat down, bringing much needed rest to his weary feet. Surprisingly, he kept the heavy sack he was carrying perched upon his shoulders. “Reb Yid,” said the wagon owner, “why do you not put down your load?”
“I would not want to be even more trouble to you,” the man responded. “You were kind enough to have taken me aboard! I wouldn’t want to burden your horses with the additional weight of my sack?”
The wealthy man was bewildered by the man’s response. “Even if you carry the load, my horses are still carrying you and your packages! You are not accomplishing anything by carrying the load on your shoulders. Throw them down and let my horses do the work!”
The audience, which was laughing at the traveler’s, quickly quieted down as the Dubner Maggid looked at them sternly, and asked, “Are we really so different than this traveler? Dovid HaMelech says ‘Throw your load onto HaShem and He will take care of you.’ (Tehillim 55:23) We need to realize that HaShem carries us – and doesn’t need our help. We need to be more aware of how much He does to provide for us.
The Aron carried those who carried it
Regarding the Aron it is said “with which to carry it.” There are instances in the Torah when the Hebrew letter lamed at the beginning of a word is interpreted to mean that the action was attempted but was not accomplished. It is said (Shemos 7:24) vayachpiru chol Mitzrayim sevivos hayeor mayim lishtos ki lo yachlu lishtos mimei hayeor, all of the Egyptians dug roundabout the River for water to drink, for they could not drink from the waters of the River. There is a disagreement in the Midrash as to which waters were plagued. Rabbi Yehudah maintains that only the water that was above the surface was plagued, whereas the waters that were below the surface were not affected. Rabbi Nechemia, however, maintains that the waters below the surface were also plagued. The Malbim writes that their dispute is based on a similar dispute regarding the use of the letter lamed. Rabbi Yehudah would hold that the lamed of the word lishtos, to drink, means that they actually were able to discover water as the waters below the surface were not plagued. Rabbi Nechemia, however, maintains that the Egyptians only attempted to drink, but they were not able to, as the waters below the surface were also plagued. In a similar vein we can explain that the staves were placed on the side of the Aron to carry it but they did not actually function in that capacity. Rather, the Aron carried and sustained the people. Those who acknowledge HaShem as their sole provider reflect the Talmudic dictum that the Aron carried those that carried it (Sota 35a). The Shulchan, however, represents people who feel the need to constantly carry their loads with them. Thus, regarding the Shulchan it is said “and the Table shall be carried through them,” implying that that people actually carried the Shulchan.
Our responsibility and HaShem provides for us
In our lives, we are faced with finding the right balance between working to earn a livelihood and recognizing that it is HaShem Who is really carrying our burden. At times we mistakenly believe that we are the ones who must carry the burden. The message of the Aron carrying itself reminds us that, while we have the responsibility of carrying the burden, it is ultimately HaShem Who provides for our welfare.
The Shabbos connection
The entire week we are primarily focused on the Shulchan dimension of our lives, i.e. earning a livelihood. Regarding Shabbos, however, the Medrash (Tanna Divie Eliyahu) states that one should make Shabbos entirely Torah. Thus, with the onset of Shabbos, one should cast his burden upon HaShem. Regarding Shabbos expenditures the Gemara (Beitzah 15b) states livu alay vaani poreia. The literal translation of this statement is that HaShem exhorts us to borrow against Him and He will pay back. Based on the idea that on Shabbos one should be totally preoccupied with spiritual pursuits, we can interpret the statement of the Gemara to mean livu alay, attach yourself to Me, vaani poreia, and I will reveal Myself to you (the word paruah means to reveal). HaShem should allow us to place our trust in Him alone and we can then be certain that He will provide for us.
Shabbos Stories
Biscuits from Gan Eden
Rabbi Mordechai Kamenetzky writes: Reb Dovid of Lelov, a student of the Seer of Lublin, once came to Zelin to visit his friend Rabbi Dovid of Zelin. Hearing that the rabbi of Lelov was visiting him, the Zeliner Rebbe beseeched his wife to bake something special. Alas, the poverty of the couple was dire, and the poor Rebbitzen only had some flour and oil, which she made into biscuits.
Upon his first bite, the Rebbe exclaimed in earnest, "These cakes are truly exceptional!"
Knowing the source, the Rebbitzen dismissed the compliments of the bland and meager cakes as an appreciation of the effort. Weeks later, the Rebbitzen of Lelov met the Rebbitzen of Zelin. "You must tell me how you made those biscuits that you served my husband. I have never heard him get excited about food before, yet he did not stop praising the biscuits he ate in your home!"
The Zelin Rebbitzen answered meekly. "There was no recipe. When I heard that the Tzaddik of Lelov was coming I realized that I had nothing to serve. HaShem knows that had I the means I would have made him a feast. But, alas, I could not. So I asked him to bestow His great goodness and the flavor of Gan Eden in the biscuits!" "Your prayers were answered," said the Rebbitzen of Lelov. "He said that they had the taste of Gan Eden!"
“These are our children!”
Rabbi Kamenetzky writes further: During World War II many young Jewish children were harbored by a myriad of monasteries throughout Europe. At the end of the war, the Vaad Hatzalah sent representatives to the monasteries to try and reclaim the orphaned children to their heritage. Many of the children who found refuge did so at a young age and they had but a few recollections of their birthright.
When Rabbi Eliezer Silver, who was the Rabbi of Cincinnati, Ohio and a very influential member of the Vaad, came to a particular hermitage in the Alsace-Lorraine region of France, he was met with hostility. "You can be sure, Rabbi, if we had Jews here we would surely hand them back to you immediately!" exclaimed the monk in charge. "However, unfortunately for you, we have no Jewish children here."
Rabbi Silver was given a list of refugees and was told that they were all Germans. The monk continued, "the Schwartzs are German Schwartzs, the Schindler's are German Schindlers and the Schwimmers are German Schwimmers."
Rabbi Silver had been told that there were definitely close to ten Jewish children in that hermitage and was not convinced. He asked if he could say a few words to the children as they went to sleep. The monk agreed. Rabbi Silver returned later that evening with two aides, and as the children were lying in their beds about to go to sleep, they entered the large dorm room.
He walked into the room and in the sing-song that is so familiar to hundreds of thousands of Jewish children across the globe he began to sing "Shema Yisrael Ado..." unexpectedly -- in mid sentence -- he stopped. Suddenly from six beds in the room the ending to that most powerful verse resounded almost in unison. "HaShem Echad!"
He turned to the priest. "These are our children. We will take them now!"
The children were redeemed, placed in Jewish homes, and raised as leaders of our community.
A letter of admission is always here for you
Rabbi Kamenetzky writes further: On a visit to Congregation Toras Chaim of Hewlett, NY, Rabbi Paysach Krohn told a wonderful story. Ponovez Yeshiva in Bnai Berak is one of the most distinguished Yeshivos in the world. A number of years ago, at the beginning of a semester, a young boy from Switzerland who applied there was denied entry. The Rosh Yeshiva (Dean) told him to come back in a few years, his level of study was not advanced enough for the Yeshiva, and he also was a bit too young.
The boy said he understood, but he wanted to speak to the Rebbitzen, the widow of the founder and late Rosh Yeshiva of Ponovez, Rabbi Yosef Shlomo Kahanamen, of blessed memory. The Yeshiva administration was a bit surprised: Rav Kahanamen had passed away a number of years prior, and the young man did not claim to know the Rebbitzen. More important, she had no role in the admission process. Nevertheless, the young man was shown the Rebbitzen's apartment.
After a few moments, the boy emerged, and the Rebbitzen asked to speak with the Rosh Yeshiva. It took less than a few minutes, for the Rosh Yeshiva to emerge and motion the young student waiting outside of the Rebbitzen's apartment.
"Welcome to Ponevezer Yeshiva," the Rosh Yeshiva heartily declared. "We have decided to accept you wholeheartedly."
The boy smiled while many of the students and others who gathered outside the apartment were baffled. "What could have influenced the decision?" they wondered.
The young man solved the mystery for the students who had gathered near the Rebbitzen's apartment.
"When I was seven years old, one summer my mother and I vacationed at a Swiss mountain resort."
Coincidentally, the Ponovezer Rav zt”l was in Switzerland for the summer and checked in to the only kosher hotel in the area - the one we were at! The problem was, the only available room was on the upper floor, and it was hard for the Rav to walk up and down. My mother heard about the problem and immediately offered to switch our room on the first floor, with his.
After thanking her profusely, the Rav called my mother and me into his new room. "I want to thank you, Mrs. Schwartz," he said. "I understand that when on vacation it is hard to move rooms, but more so I also want to express appreciation to your son. I'd like to buy him a toy in a gift shop. What would he like?"
"I told the Rav that I did not want a toy, I did not want any prize. I did not even want a few coins. All I wanted is to become a student one day in the Ponovez Yeshiva. The Rav smiled and said that he would accept me whenever I felt I was ready. Immediately, the Rav took out a pen and paper and wrote the note that I handed to the Rebbitzen today. Frankly, I never even read it. All I know is that the vision of my youth was fulfilled today." (ww.Torah.org)
Shabbos: Ta’am HaChaim Terumah 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Terumah 5770
The Aron carries us
Introduction
ועשית את הבדים עצי שטים וצפית אתם זהב ונשא בם את השלחן, you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. (Exodus 25:28)
In this week’s parasha we learn about the building of the Mishkan, the Tabernacle. The focus of the Tabernacle was the Aron, the Ark which contained the two tablets that Moshe brought down with him from Sinai. The Sages teach us that the Aron had a miraculous characteristic in that it carried those who carried it. This idea is derived from a subtle discrepancy between the Torah’s description of the staves that were placed in the Aron and the staves that were placed in the Shulchan, the Table.
Concerning the Aron it is said (Shemos 25:13-14) you shall make staves of acacia wood and cover them with gold; and insert the staves in the rings on the sides of the Ark, with which to carry the Ark. Regarding the Shulchan, however, it is said (Ibid verse 28) you shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them. Why does the Torah write that the staves of the Aron are “with which to carry it,” implying that the Aron would not necessarily be carried, whereas regarding the Shulchan the Torah states “and the Table shall be carried through them,” indicating that the Shulchan would be carried?
Cast upon HaShem your burden and He will sustain you!
Rabbi Yaakov Kranz (1740-1804), the famed itinerant lecturer known as the Maggid of Dubna, derives a valuable lesson from this unique feature of the Aron. He presented the following parable during one of his inspirational talks at a community synagogue. A man was once walking along a dirt road, practically dragging his feet while carrying a heavy load on his shoulder. To his great fortune, a wealthy Jew passed by in a wagon and was kind enough to offer him a ride. The exhausted hiker graciously accepted, climbed aboard, and quickly sat down, bringing much needed rest to his weary feet. Surprisingly, he kept the heavy sack he was carrying perched upon his shoulders. “Reb Yid,” said the wagon owner, “why do you not put down your load?”
“I would not want to be even more trouble to you,” the man responded. “You were kind enough to have taken me aboard! I wouldn’t want to burden your horses with the additional weight of my sack?”
The wealthy man was bewildered by the man’s response. “Even if you carry the load, my horses are still carrying you and your packages! You are not accomplishing anything by carrying the load on your shoulders. Throw them down and let my horses do the work!”
The audience, which was laughing at the traveler’s, quickly quieted down as the Dubner Maggid looked at them sternly, and asked, “Are we really so different than this traveler? Dovid HaMelech says ‘Throw your load onto HaShem and He will take care of you.’ (Tehillim 55:23) We need to realize that HaShem carries us – and doesn’t need our help. We need to be more aware of how much He does to provide for us.
The Aron carried those who carried it
Regarding the Aron it is said “with which to carry it.” There are instances in the Torah when the Hebrew letter lamed at the beginning of a word is interpreted to mean that the action was attempted but was not accomplished. It is said (Shemos 7:24) vayachpiru chol Mitzrayim sevivos hayeor mayim lishtos ki lo yachlu lishtos mimei hayeor, all of the Egyptians dug roundabout the River for water to drink, for they could not drink from the waters of the River. There is a disagreement in the Midrash as to which waters were plagued. Rabbi Yehudah maintains that only the water that was above the surface was plagued, whereas the waters that were below the surface were not affected. Rabbi Nechemia, however, maintains that the waters below the surface were also plagued. The Malbim writes that their dispute is based on a similar dispute regarding the use of the letter lamed. Rabbi Yehudah would hold that the lamed of the word lishtos, to drink, means that they actually were able to discover water as the waters below the surface were not plagued. Rabbi Nechemia, however, maintains that the Egyptians only attempted to drink, but they were not able to, as the waters below the surface were also plagued. In a similar vein we can explain that the staves were placed on the side of the Aron to carry it but they did not actually function in that capacity. Rather, the Aron carried and sustained the people. Those who acknowledge HaShem as their sole provider reflect the Talmudic dictum that the Aron carried those that carried it (Sota 35a). The Shulchan, however, represents people who feel the need to constantly carry their loads with them. Thus, regarding the Shulchan it is said “and the Table shall be carried through them,” implying that that people actually carried the Shulchan.
Our responsibility and HaShem provides for us
In our lives, we are faced with finding the right balance between working to earn a livelihood and recognizing that it is HaShem Who is really carrying our burden. At times we mistakenly believe that we are the ones who must carry the burden. The message of the Aron carrying itself reminds us that, while we have the responsibility of carrying the burden, it is ultimately HaShem Who provides for our welfare.
The Shabbos connection
The entire week we are primarily focused on the Shulchan dimension of our lives, i.e. earning a livelihood. Regarding Shabbos, however, the Medrash (Tanna Divie Eliyahu) states that one should make Shabbos entirely Torah. Thus, with the onset of Shabbos, one should cast his burden upon HaShem. Regarding Shabbos expenditures the Gemara (Beitzah 15b) states livu alay vaani poreia. The literal translation of this statement is that HaShem exhorts us to borrow against Him and He will pay back. Based on the idea that on Shabbos one should be totally preoccupied with spiritual pursuits, we can interpret the statement of the Gemara to mean livu alay, attach yourself to Me, vaani poreia, and I will reveal Myself to you (the word paruah means to reveal). HaShem should allow us to place our trust in Him alone and we can then be certain that He will provide for us.
Shabbos Stories
Biscuits from Gan Eden
Rabbi Mordechai Kamenetzky writes: Reb Dovid of Lelov, a student of the Seer of Lublin, once came to Zelin to visit his friend Rabbi Dovid of Zelin. Hearing that the rabbi of Lelov was visiting him, the Zeliner Rebbe beseeched his wife to bake something special. Alas, the poverty of the couple was dire, and the poor Rebbitzen only had some flour and oil, which she made into biscuits.
Upon his first bite, the Rebbe exclaimed in earnest, "These cakes are truly exceptional!"
Knowing the source, the Rebbitzen dismissed the compliments of the bland and meager cakes as an appreciation of the effort. Weeks later, the Rebbitzen of Lelov met the Rebbitzen of Zelin. "You must tell me how you made those biscuits that you served my husband. I have never heard him get excited about food before, yet he did not stop praising the biscuits he ate in your home!"
The Zelin Rebbitzen answered meekly. "There was no recipe. When I heard that the Tzaddik of Lelov was coming I realized that I had nothing to serve. HaShem knows that had I the means I would have made him a feast. But, alas, I could not. So I asked him to bestow His great goodness and the flavor of Gan Eden in the biscuits!" "Your prayers were answered," said the Rebbitzen of Lelov. "He said that they had the taste of Gan Eden!"
“These are our children!”
Rabbi Kamenetzky writes further: During World War II many young Jewish children were harbored by a myriad of monasteries throughout Europe. At the end of the war, the Vaad Hatzalah sent representatives to the monasteries to try and reclaim the orphaned children to their heritage. Many of the children who found refuge did so at a young age and they had but a few recollections of their birthright.
When Rabbi Eliezer Silver, who was the Rabbi of Cincinnati, Ohio and a very influential member of the Vaad, came to a particular hermitage in the Alsace-Lorraine region of France, he was met with hostility. "You can be sure, Rabbi, if we had Jews here we would surely hand them back to you immediately!" exclaimed the monk in charge. "However, unfortunately for you, we have no Jewish children here."
Rabbi Silver was given a list of refugees and was told that they were all Germans. The monk continued, "the Schwartzs are German Schwartzs, the Schindler's are German Schindlers and the Schwimmers are German Schwimmers."
Rabbi Silver had been told that there were definitely close to ten Jewish children in that hermitage and was not convinced. He asked if he could say a few words to the children as they went to sleep. The monk agreed. Rabbi Silver returned later that evening with two aides, and as the children were lying in their beds about to go to sleep, they entered the large dorm room.
He walked into the room and in the sing-song that is so familiar to hundreds of thousands of Jewish children across the globe he began to sing "Shema Yisrael Ado..." unexpectedly -- in mid sentence -- he stopped. Suddenly from six beds in the room the ending to that most powerful verse resounded almost in unison. "HaShem Echad!"
He turned to the priest. "These are our children. We will take them now!"
The children were redeemed, placed in Jewish homes, and raised as leaders of our community.
A letter of admission is always here for you
Rabbi Kamenetzky writes further: On a visit to Congregation Toras Chaim of Hewlett, NY, Rabbi Paysach Krohn told a wonderful story. Ponovez Yeshiva in Bnai Berak is one of the most distinguished Yeshivos in the world. A number of years ago, at the beginning of a semester, a young boy from Switzerland who applied there was denied entry. The Rosh Yeshiva (Dean) told him to come back in a few years, his level of study was not advanced enough for the Yeshiva, and he also was a bit too young.
The boy said he understood, but he wanted to speak to the Rebbitzen, the widow of the founder and late Rosh Yeshiva of Ponovez, Rabbi Yosef Shlomo Kahanamen, of blessed memory. The Yeshiva administration was a bit surprised: Rav Kahanamen had passed away a number of years prior, and the young man did not claim to know the Rebbitzen. More important, she had no role in the admission process. Nevertheless, the young man was shown the Rebbitzen's apartment.
After a few moments, the boy emerged, and the Rebbitzen asked to speak with the Rosh Yeshiva. It took less than a few minutes, for the Rosh Yeshiva to emerge and motion the young student waiting outside of the Rebbitzen's apartment.
"Welcome to Ponevezer Yeshiva," the Rosh Yeshiva heartily declared. "We have decided to accept you wholeheartedly."
The boy smiled while many of the students and others who gathered outside the apartment were baffled. "What could have influenced the decision?" they wondered.
The young man solved the mystery for the students who had gathered near the Rebbitzen's apartment.
"When I was seven years old, one summer my mother and I vacationed at a Swiss mountain resort."
Coincidentally, the Ponovezer Rav zt”l was in Switzerland for the summer and checked in to the only kosher hotel in the area - the one we were at! The problem was, the only available room was on the upper floor, and it was hard for the Rav to walk up and down. My mother heard about the problem and immediately offered to switch our room on the first floor, with his.
After thanking her profusely, the Rav called my mother and me into his new room. "I want to thank you, Mrs. Schwartz," he said. "I understand that when on vacation it is hard to move rooms, but more so I also want to express appreciation to your son. I'd like to buy him a toy in a gift shop. What would he like?"
"I told the Rav that I did not want a toy, I did not want any prize. I did not even want a few coins. All I wanted is to become a student one day in the Ponovez Yeshiva. The Rav smiled and said that he would accept me whenever I felt I was ready. Immediately, the Rav took out a pen and paper and wrote the note that I handed to the Rebbitzen today. Frankly, I never even read it. All I know is that the vision of my youth was fulfilled today." (ww.Torah.org)
Shabbos: Ta’am HaChaim Terumah 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, April 3, 2008
Shabbos: Ta’am HaChaim Tazria 5768
Shabbos: Ta’am HaChaim Tazria 5768
Shabbos in the Parashah
This week many of us heard words of inspiration from Torah leaders regarding the tragic massacre that occurred recently at Yeshivas Mercaz HaRav in Yerushalayim. We know that on Shabbos one is prohibited from mourning publicly and one is forbidden to cry on Shabbos. Yet, it is worth taking a closer look inside this week’s parashah for a lesson that we can all glean from this shocking episode. It is said (Vayikra 12:1-2) vayidabeir HaShem el Moshe leimor dabeir el binei yisroel leimor isha ki sazria viyaldah zachar vitamah shivas yamim kimei nidas divosa titma, HaShem spoke to Moshe, saying: speak to the Children of Israel, saying: when a woman conceives and gives birth to a male, she shall be contaminated for a seven-day period, as during the days of her separation infirmity shall she be contaminated. Rashi quotes the Medrash (Vayikra Rabbah 14:1) that states that Rabbi Samlai said: just like regarding creation, the creation of man followed the creation of animal, so too the laws of man (i.e. laws of impurity) are explained after the laws of animals and fowl. What is the lesson to be learned from this Medrash? The Medrash earlier states that if man were to merit, he would be informed that he preceded all of creation. If, however, man is not meritorious, then he is informed that even the gnat preceded him in creation. Apparently the Medrash is informing us that our actions are what determine our significance in this world. The Gemara (Shabbos 151b) states that there is a tradition that a lion does not attack two people. Although there have been incidents where a lion did attack more than one person, the Gemara resolves this discrepancy by stating that a wild animal can only dominate a human being if the man appears to it like an animal. We must realize that there are incidents, such as what occurred recently, where a being that most may refer to as man, but whom really was an animal, killed men. The men, or boys, who were killed, were not merely men. They were men who were engaged in studying HaShem’s Holy Torah. In His infinite wisdom, HaShem allowed a savage to overcome these holy angels and bring an end to their time on this earth. Yet, we know that death only exists in the physical form. The Mabit in Bais Elokim (Shaar HaYesodos §55) writes that man was created in the spirit of HaShem and that spirit remains with him all his life. Thus, despite the fact that death transforms the person into dust, the spirit is still alive because the spirit is derived from beneath HaShem’s Heavenly Throne. The Mabit concludes that based on this premise, it is obvious that the spirit will eventually return to the body of man where the spirit originally reposed. This idea can be applied to the Kedoshim who were massacred and were the vehicle for the sanctification of HaShem’s Holy Name. Their Torah study was a perpetuation of the life that was granted to them by their Creator. In truth we all are living creations of HaShem, and we must realize that death is merely a figure of speech. One experiences a more exalted state of life on Shabbos, which the Gemara (Brachos 57b) states is a semblance of the World to Come. Furthermore, when we recite Kiddush on Shabbos, we are in effect sanctifying HaShem’s Name in our lives. Additionally, the Gemara (Shabbos 119b) states that when one prays on Friday night and recites vayechulu, it is as if he has become a partner with HaShem in creation. HaShem should give continued strength to His beloved nation, and in the merit of the Kedoshim we should take upon ourselves to study Torah diligently and observe the Holy Shabbos properly. HaShem will then see the love that we have for Him and His Torah and mitzvos, and we will merit the fulfillment of the verse (Yeshaya 65:18) ki im sisu vigilu adei ad asher ani borei ki hinini borei es Yerushalayim gilah viamah masos vigalti biYerushalayim visasti viami vilo yishama bah od kol bichi vikol ziakah, only rejoice and be happy forever for what I am creating; for behold, I am recreating Jerusalem as “Gladness,’ and its people as ‘Joy’; for I will rejoice over Jerusalem and exult with My people, and there will no longer be heard in it the sound of weeping and the sound of outcry.
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Visein banu yeitzer tov leovdecho biemes uviyirah uviahavah, give us a virtuous desire to serve You with honesty, awe and love. The Medrash (Koheles Rabbah 4:13) states that the Yeitzer Tov, the Good Inclination, enters into a Jewish person upon becoming Bar Mitzvah, at the age of thirteen years old. One must wonder, then, why we request here that HaShem should instill in us the Yeitzer Tov, if we already have had the Yeitzer Tov in our company since the age of Bar Mitzvah. Perhaps the answer to this question can be found in the prayer that we recite every morning when we ask HaShem: vidabkeinu biyeizter hatov uvimaassim tovim, attach us to the Good Inclination and to good deeds. At times our Evil Inclination can be so overwhelming that the Good Inclination is shunted aside and has little influence on our actions. Thus, we pray that HaShem should attach us to the Good Inclination so that we can perform His will. With the onset of Shabbos, however, all harsh judgments are removed, and the Good Inclination is given a wide berth to perform. Thus, we beseech HaShem that He give us a Good Inclination, who during the week at times appeared to be almost non-existent.
Shabbos in Tefillah
Umi domeh lach, for who is like You? It is said (Tehillim 65:2) lecho dumiyah sehillah, to You, silence is praise. Perhaps we can suggest that when we say umi domeh lach, we are intimating that the only way to praise HaShem is with dumah, silence.
Shabbos Story
The parents of a retarded child entered the study of Rabbi Shlomo Auerbach. They decided to place their child in a special school in which he would live; the question was which one. “Have you asked the boy where he would like to go?” asked the sage. The parents were dumbfounded. “Our child cannot be involved in the process! He hasn’t the capacity to understand,” explained the father. Reb Shlomo Zalman was not moved. “You are sinning against your child. You are removing him from his home, placing him in a foreign environment, and you don't even consult with the child? He will feel helpless and betrayed – I would like to talk to him.” The couple quickly went home and brought the boy to the Torah sage. “My name is Shlomo Zalman,” smiled the venerable scholar. “What is yours?” “Akiva.” “Akiva,” exclaimed Rabbi Auerbach, “I am one of the leading Torah sages in the world and many people discuss their problems with me. Now, I need your help. “You are about to enter a special school, and I need a representative to look after all the religious matters in the school. I would like to give you semicha, making you my official Rabbinical representative. You can freely discuss any issue with me whenever you want.” Reb Shlomo Zalman gave the boy a warm handshake and hug. The boy entered the school and flourished. In fact, with the great feeling of responsibility, he rarely wanted to leave the school, even for a weekend; after all, who would take care of any questions that would arise?
After the end of World War II, the brilliant and flamboyant Torah sage, Rabbi Eliezer Silver visited and aided thousands of survivors in displaced persons camps in
Shabbos in Navi
In this chapter the Navi records the beginnings of the prophet Gideon, whose father Yoash worshipped idols. HaShem instructed Gideon to break apart the altar of the Baal that belonged to his father and to cut down the Asheirah-tree that was near it. Gideon then built an altar for HaShem and offered one of his father’s bulls on the altar as an offering. The people of the city who discovered the breaking of the altar of the Baal and the cutting down of the Asheirah tree requested from Yoash that Gideon should die for his actions. Yoash, however, refused, declaring that the Baal should avenge its honor. The Gemara (Eiruvin 69b) states that one who intentionally desecrates the Shabbos is akin to one who worships idols. It would behoove us to study well the laws of Shabbos so that we can also declare like Yoash that idolatry and all foreign influences are mere distractions from the reality of HaShem and His Torah.
Shabbos in Agadah
As we approach the month of Nissan, we are reminded of the great miracles that HaShem performed for our forefathers in
Shabbos in Halacha
One is permitted to stir water and other pure liquids, such as milk, if they were boiled and are still warm. This stirring is even permitted if the liquids are on a flame. (Once the liquids cool, however, liquids are subject to the restrictions of bishul, cooking, and like uncooked liquids, they may not be stirred.)
Shabbos in Numbers and Words
It is the custom amongst many Jews to sing zemiros, songs of praise by the Shabbos meals. It is noteworthy that the word zemer, song, in mispar katan, digit sum, equals 13 (zayin is 7, mem is 40, which is 4, and reish is 200, which is 2). This alludes to the idea that Shabbos is raza diechod, the Secret of Oneness, and the word echod, one, equals 13.
Shabbos: Ta’am HaChaim Tazria 5768
is sponsored in memory of the Kedoshim from Yeshivas Mercaz Harav
Haneehavim vihanimim bichayeihem uvimosam lo nifradu,
viyinkom lieineinu nikmas dam avadav hashafuch,
who were beloved and pleasant in their lifetime
and in their deaths were not parted from HaShem.
May He, before our eyes, exact retribution for the spilled blood of His servants.
I will be giving a class in Navi Shabbos afternoon
at Congregation Dovid Ben Nuchim-Aish Kodesh
14800 West Lincoln, in
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
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