שבת טעם החיים פרשת כי תשא- פרה תשס"ט
Shabbos: Ta’am HaChaim Parashas Ki Sisa-Parah 5769
Listening and doing even if we do not understand
Introduction
This week’s parasha is Ki Sisa, and we also read Parashas Parah, where the Torah discusses the laws of one who became impure through corpse tumah is purified by having the ashes of the Parah Adumah, the Red Heifer, sprinkled on him. It is fascinating that according to Rabbi Moshe HaDarshan, the Parah Adumah was used as atonement for the sin of the Golden Calf. One must wonder why is it that if someone contracts corpse tumah, his purification is an atonement of the sin of the Golden Calf. Furthermore, it is difficult to understand how there can be a reason offered for the use of the Parah Adumah when the Torah explicitly states that Parah Adumah is a chok, which means that its reason is unknown to man.
Listening and then performing a mitzvah that is a chok
What does it mean that a mitzvah is a chok? The simple understanding is that one must perform the mitzvah and not seek to rationalize why he is performing the mitzvah. Thus, one is sprinkled with ashes of the Parah Adumah and he does not understand how ashes purify him from corpse tumah Alternatively, the chok aspect of the Parah Adumah is that it purifies one who is impure and defiles one who is pure. However, there is also a deeper understanding of a chok. One may not understand the reason for a chok, but he listens to the commandment and performs it anyway. Thus, a chok is not merely that one performs the mitzvah without understanding the rationale. Rather, even though there is no rationale, he can listen to the chok and then perform it. While there may be a very fine line between listening and performing, regarding the accepting of the Torah we find a vast difference between the two. The Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they forfeited naaseh, we will do, but were told to retain nishmah, we will hear. If one will not do, what is the benefit of hearing?
Parah Adumah rectifies the nishmah
The Pinei Menachem writes that the Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they defiled their ears to the point that they were incapable of hearing words of Torah. This, asks the Pinei Menachem, is difficult to understand, as the Zohar itself states that they had still retained the listening aspect even after the sin? The Pinei Menachem answers this question by saying that although the Jewish People retained the aspect of listening, even this was tainted, and through the mitzvah of Parah, which serves as an atonement for the sin of the Golden Calf, they can rectify the nishmah aspect like it was prior to the sin.
Listening rectifies the sin of the Golden Calf
We can suggest that this is the meaning of why when one is sprinkled with the ashes of the Parah Adumah, it serves as atonement for the sin of the Golden Calf. One who listens to the mitzvah of Parah Adumah and subsequently performs its ritual is demonstrating that he has rectified the hearing that was tainted with the sin of the Golden Calf. We can now understand why Rabbi Moshe HaDarshan offers a reason for the performance of the Parah Adumah, despite the fact that the Medrash states that its performance is a chok. The explanation for this is because the rectification of the sin of the Golden Calf is through listening, and when one listens and performs the mitzvah of Parah Adumah, he has rectified the sin of the Golden Calf.
The Shabbos Connection
The Zohar states that on Shabbos, Moshe Rabbeinu returns the two crowns of naaseh, we will do, and nishmah, we will listen, to the Jewish People. Thus, we can suggest that on Shabbos, not only do we gain back the nishmah, which is the aspect of listening, but we even earn the naaseh, the aspect of “we will do.” In a sense, Shabbos is even higher than Parah Adumah, as Parah Adumah rectifies the nishmah, and on Shabbos both the naaseh and nishmah are rectified. Hashem should allow us to listen to His commandments and perform them, and in the merit of our listening and performance, we should witness the arrival of Moshiach Tzidkienu, speedily, in our days, with the cessation of death and the Resurrection of the Dead.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Fowl, quail and fish on Shabbos
Lihisaneig bisaanugim barburim uselav vidagim, to indulge in delights fatted fowl, quail and fish. It is noteworthy that the first letters of the words taanugim, barburim, and slav spell out the word Shabbos, as these foods are the essence of the physical delights that we indulge in on Shabbos.
Shabbos in Tefillah
Unity in praising HaShem
Vihaofanim vichayos hakodesh biraash gadol misnasim liumas seraphim liumasam mishabichim viomrim, then the Ofanim and the holy Chayos, with great noise raise themselves towards the Seraphim. Facing them they give praise saying. Here we see how the various angels raise themselves up towards each other and unify in their praise of HaShem. We should also realize that no matter what our background is, all Jews are unified in their praise of HaShem.
Shabbos Story
Parshas Vayechi: Rav Yehoshua Leib Diskin Curses The Hospital
The famous Maggid of Yerushalayim Rav Bentzion Yadler retold the story of a group of Askanim who came to Rav Yehoshua Leib Diskin to tell him that they purchased a plot of land to build a hospital outside of the old city of Yerushalayim near Shaar Shechem. Rav Yehoshua Leib said to them, “Yehi Ratzon Shelo Tishreh Shechinah Aleha,” it should be Hashem’s will that the Shechinah will not reside there. The group was baffled. Why would Rav Yehoshua Leib curse their holy venture?Then they realized the slyly disguised bracha in Rav Yehoshua Leib’s words. The passuk says (Vayechi 47:31) that after Yosef swore to bury Yaakov in Eretz Yisroel, Yaakov turned to the head of the bed and bowed. Rashi explains that from here the Gemara (Shabbos 12b) learns that the Shechinah rests above the head of a sick person's bed. Rav Yehoshua Leib gave them a bracha that their hospital should not have many sick people in it and all of Am Yisroel should be blessed with good health! (Gilyon Pninim Al HaParsha)
Rav Zemele Volozhin Follows The Doctors Orders
Rav Zemele Volozhin the beloved talmid of the Vilna Gaon and the brother of Rav Chaim Volozhin once went with another Rov to the house of a very poor person. The host was in middle of eating and begged them to sit down and join him. Rav Zemele knew that the host did not have enough food for them so he refused claiming the doctor told him he cannot eat.
When they left the Rov that accompanied him, asked him if it is true that he is sick. He said no he is not. “Then how could you lie? What happened to Midvar Sheker Tirchok?”He answered that the great doctor, the Rambam wrote that it is assur to eat from a meal where there is not enough food for the host. He indeed was just following the doctor’s orders. [Reprinted with permission from www.revach.net]
Shabbos in Navi
Shmuel II Chapter 2
On Shabbos we put aside our differences and show each other love
In this chapter we learn how Dovid was declared ruler over the people of Yehudah while Avner ben Ner made Ish Boshes, son of Shaul, the ruler over Yisroel. Avner and Yoav staged a dual between their men and many of the men died as the fighting got out offhand and culminated in tragedy. Asahel the son of Tzeruyah then chased after Avner and Avner killed Asahel. It is always troubling to read in Tanach how Jews killed each other. While it is difficult to understand how great leaders of the Jewish People reflected hatred towards each other, to the point of allowing their hatred to lead to bloodshed, we must remember that Shabbos is a day of peace. Thus, we should strive to sanctify this Holy Day and allow it to be free of strife and we should only show love towards our fellow Jews.
Shabbos in Agadah
Shabbos elevates everything to a higher place
The Pinei Menachem wriets that on Shabbso every Jew has his place, as it is said (Shemos 16:29) al yeiztei ish mimkomo bayom hashevii, let no man leave his place on the seventh day. Shabbos, writes the Pinei Menachem, elevates everything to a higher place. Following the sin of the Golden Calf, it is said (Ibid 33:14) panai yeileichu vahnichosi lach, He said, “My Presence will go and provide you rest.” This rest alludes to Shabbos.
Shabbos in Halacha
Insulating with an item that increases heat
There are materials that can increase the heat of the item that they enclose. These materials, which include salt, peat, lime, sand, wet cotton, grass or straw, are referred to as davar hamosif hevel, items that increase heat. Without exception, one is prohibited to insulate any container, even a kli sheini, in such a material, and this is prohibited even Erev Shabbos
Shabbos Challenge Question
Last week we posed the question: why do we ask HaShem to forgive our sins specifically on Motzai Shabbos? The Pinei Menachem writes that the Gemara (Shabbos 118b) states that one who observes Shabbos properly is granted atonement for all of his sins. On Shabbos we do not recite Viduy, confession, so for this reason we substitute our confession with our request for atonement on Motzai Shabbos.
This week’s question is: why do we mention in the first Perk of Kabbalas Shabbos that the Jewish People are an errant-hearted people that do not know HaShem’s ways? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Ki Sisa-Parah 5769
Is sponsored in memory of the Heilege Gerrer Rebbe, the Pinei Menachem, HaRav HaGaon HaTzaddik Pinchas Menachem Alter, zechuso yagein aleinu vial kol Yisroel litovah, alah bisarah hashamaymah, 16 Adar 5756.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Minchah.
Have a wonderful and delightful Shabbos and a Freilechen Purim.
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
Showing posts with label Shaul. Show all posts
Showing posts with label Shaul. Show all posts
Thursday, March 12, 2009
Friday, January 30, 2009
Shabbos: Ta’am HaChaim Parashas Bo 5769
שבת טעם החיים פרשת בא תשס"ט
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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, January 8, 2009
Shabbos: Ta’am HaChaim Parashas Vayechi 5769
שבת טעם החיים פרשת ויחי תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayechi 5769
If not with Shabbos, then with Tosefes Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov blessed his children. The Torah states regarding the blessing that Yaakov conferred on Reuven (Bereishis 49:3-4) Reuven bechori atah kochi vireishis oni yeser sieis viyeser az pachaz kamayim al tosar ki alisa mishkivei avicha az chilalta yitzui alah, Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. Water-like impetuosity – you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. Rashi, based on the Medrash, teaches us that because Reuven committed an infraction regarding Yaakov’s bed, he forfeited the opportunity that his tribe would be the Kohanim and the kings. What is interesting, however, is that the Torah itself does not state explicitly who replaced Reuven as the firstborn. However, in Divrei Hayamim (I 5:1) it is said uvinei Reuven bechor Yisroel ki hu habechor uvichalelo yitzuei aviv nitnah bechoraso livnei Yosef Ben Yisroel vilo lihisyacheis labechorah ki Yehudah gavar biechov ulinagid mimenu vihabechorah liYosef, the sons of Reuven, the firstborn of Yisroel. (He was the firstborn, but when he defiled his father’s bed his birthright was given to the sons of Yosef son of Yisroel, although not to receive the hereditary right of the firstborn, for Yehudah prevailed over his brothers, and the ruler was to come from him; but the firstborn’s portion was Yosef’s.) The Medrash (Bereishis Rabbah 82:11) states that there are two opinions regarding the interpretation of this verse. One opinion maintains that Reuven forfeited the hereditary right of the firstborn, while the second opinion posits that Reuven still maintained the hereditary right of the firstborn. One must wonder, however, what lesson can be derived from this verse and the Medrash? We already know in the Torah that Yaakov gave Yosef two portions in Eretz Yisroel as a sign of being the conferred firstborn.
Understanding the roles of Reuven and Yosef
How do we understand the birthright? Reuven was born first but he was not able to sustain the level of retaining the birthright. The birthright had to be transferred, but who was deserving of earning the birthright? The Torah teaches us that Yosef replaced Reuven as the firstborn, but only with regard to having his two sons, Menasheh and Ephraim, inherit land in Eretz Yisroel. What was the significance of this inheritance?
The significance of two
We are all familiar with the idea that “two is better than one.” While one reflects the idea of unity, two symbolizes blessing and prosperity. The Medrash (Bereishis Rabbah 1:10) states that it was for this reason that the Torah commenced with the letter beis, as the letter beis has a numerical value of two, and this symbolizes abundance and blessing. Yaakov prided Reuven on being his firstborn and his strength and his initial vigor, and these attributes reflected in Yaakov a sense of discipline and control. Had Reuven been worthy, he would have retained that strength and Reuven would have been king and the Kohen. In the words of the Torah, Reuven would have been foremost, i.e. he would have been the source of blessing for the Jewish People, as it is through the king and the Kohanim that HaShem confers His blessings upon the Jewish People. Yet, Reuven forfeited these virtues and the “one” that was to lead to blessing and abundance was lost. Yosef, whose name symbolizes the idea of continuity and abundance, was the natural choice to replace Reuven with regard to being the firstborn. While Yehudah became the king and Levi inherited the Kehunah, Yosef received the hereditary right of the firstborn. What was so special about Yosef that he inherited this blessing?
Yosef was the extension of Yaakov
We see from the Torah and from the Medrash that Yosef as an extension of Yaakov. The Medrash (Bereishis Rabbah 84:6) comments that whatever occurred to Yaakov occurred in a similar fashion to Yosef. Yaakov was hated by his brother and Yosef was hated by his brothers. They were both circumcised, both their mothers were initially barren, and many other similarities. Thus, while Reuven was biologically the firstborn son, Yosef was the son who Yaakov felt the strongest connection to. Thus, Yaakov transmitted to Yosef all the Torah that he had studied at the academies of Shem and Ever. Furthermore, Yaakov is likened to fire and Yosef is akin to the flame, which is the extension of the fire. It was the flame of the fire which was and will be used to destroy the straw of Esav. This, in a sense Yosef was Yaakov. It is noteworthy that of all the tribes, it is only regarding Yosef that Yaakov uses the terem bracha, blessing (Bereishis 49:25-26). Furthermore, the Sforno (Ibid verse 25) writes that whereas the blessings that Yaakov conferred on Menasheh and Ephraim were through an angel, the blessing that Yaakov conferred on Yosef was through HaShem Himself. This idea that Yosef is singled out for blessing and that the blessing is directly from HaShem clearly demonstrates the strong connection between Yaakov and Yosef.
The Shabbos connection
The lesson that we can take from the saga of Reuven forfeiting his hereditary right of the firstborn and Yosef receiving it instead is that every week we have the opportunity to be first and foremost. This opportunity arrives with the onset of Shabbos, when Hashem confers upon His beloved people the gift of Shabbos. According to the Medrash (Bereishis Rabbah 11:1) Shabbos is the blessing of HaShem that enriches and one need not add toil with it. Yet, it is possible for one to unfortunately squander the holiness of Shabbos if he is not prepared for its aura and its state of holiness. It is for this reason that HaShem gave us the extra opportunity of Tosefes Shabbos, which the Sfas Emes writes is reflected in Yosef. By adding on to Shabbos during the week, one demonstrates that he is doing his best to prepare for the Holy Shabbos. When one prepares properly for Shabbos and extends the Shabbos into the week, he can be assured that he will eat the fruits of his labors on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Rushing to perform HaShem’s will
Kum kira eilav yachish liamtzach, that He may rush to fortify you. When we arise and beseech HaShem, HaShem rushes to fortify us. This is clearly a lesson in how we are supposed to approach spiritual matters. The way HaShem responds to our entreaties is a sign of how we are supposed to serving HaShem. We must rush to fulfill HaShem’s mitzvos and then we can be guaranteed that He will rush, so to speak, to fulfill our needs.
Shabbos in Tefillah
Constantly praising HaShem in Shul
Vichulam poschim es pihem bikdushah uvitaharh bishirah uvizimrah, and they all open their mouth in holiness and purity, in song and hymn. This passage is clearly a strong reproof to all those who arrive in shul to pray and yet do not engage themselves entirely in praising HaShem. We have the opportunity when we enter into Shul three times daily to praise the King of all kings, the Master of the world, Who controls everything that we do and say. Surely we should show our utmost gratitude and use our mouths to praise Him with holiness and purity, in song and hymn.
Shabbos Story
Talking money and talking Torah
Rabbi Mordechai Kamenetzky writes: The Ponovezer Rav, Rabbi Yosef Kahanamen, of blessed memory, was renowned for his efforts in rebuilding Torah from the ashes of the Holocaust. He established the jewel in the crown of the Torah city of Bnei Brak by building the Ponovez Yeshiva and its myriad affiliate institutions. He built a Yeshiva for pre-teens, another for young men, and still a third for married scholars. He built the Batei Avos, a huge housing complex with hundreds of subsidized apartments for needy families. He built schools for orphaned boys and girls in Bnei Brak, Ashdod, and numerous cities across the State of Israel.
Often, he would visit wealthy patrons in the United States, Canada, South Africa, and Europe, and appealed to them to contribute monies for the Ponovezer Institutions.
The story is told, perhaps apocryphally, that one particular donor once confronted him in jest.
“Why is it, Rabbi Kahanamen,” he wondered, “that all the other Rabbis and Roshei Yeshiva who visit me never mention money? All they talk about is Torah and mitzvos. But you come here and cut right to the chase. You don’t talk about Torah or mitzvos. Your appeal, however, is, direct and to the point. You come here and say that you need one hundred thousand dollars to finish a girls school in Ashdod. Why don't you also give me a speech about Torah, mitzvos, and Jewish continuity?”
Rabbi Kahanamen did not draw back. He took the man’s hand and looked him in the eye. Then he told him a profound statement. “You know me well. Many fund raisers talk, ‘Torah, Torah, Torah,’ but they mean money, money, money. I talk money, but I mean Torah, Torah, Torah.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 24
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid and Dovid found Shaul in a cave. Dovid did not listen to his men who suggested that he kill Shaul. Rather, Dovid cut off a corner of Shaul’s robe, and subsequently Dovid informed Shaul what he had done. Dovid questioned Shaul as to why he was chasing him, if he, Dovid, was as insignificant as a dead dog and a single flea. Shaul then expressed remorse for having sought to kill Dovid and made Dovid swear that he would not kill him or his descendants and Dovid swore to Shaul. Dovid was the paragon of humility, and this is evidenced by how he could compare himself to a dead dog and a flea. Shabbos is a time when one must nullify himself completely before HaShem. This is the only way that one can then accept Hashem’s Kingship, and Shabbos is the day when we truly recognize HaShem as King.
Shabbos in Agadah
Shabbos is when those who are close are blessed
The Sfas Emes (Vayechi 5645) writes that the blessings that Yaakov conferred on his sons were an expression of closeness and attachment. The blessing that they received was commensurate with the closeness that they had to Yaakov. In a similar vein, writes the Sfas Emes, Shabbos elevates all of creation to their source and this allows them to receive blessing.
Shabbos in Halacha
Principles of Hatmanah, Insulating
Insulation means placing an additional covering such as a towel around a container of food to retain the heat of the food. A primary wrapping, however, would not be deemed insulation. Thus, one would be allowed to wrap hot food in pre-cut aluminum foil. Although the foil helps in retaining the heat, its main purpose is to keep the food from drying out. For this reason it is not deemed to be insulation. A second layer of foil that is not for preserving the food but for keeping it warm, however, is deemed to be insulation and cannot be used.
Shabbos Challenge Question
Last week we posed the question: why do parents bless their children on Friday night? Rabbi Abraham Twerski in The Shabbos Companion cites those who posit that during the week children may often irritate their parents and parents may utter cross words to the children. On Friday night, with the holiness of Shabbsa, all harsh memories should be erased, and the parents can bless their children wholeheartedly. A reader wrote as follows:
1. As Rabbi Shlomo Alkabetz says in Lecho Dodi, Shabbos is the “mekor habracha.”
2. Brachos need to be given bisimcha, with joy.
3. This is the time that the entire family will be there; similar to why we make Yizkor precisely at the time that we should not be remembering the dead - on Yom Tov.
This week’s question is, what is the significance of extending the end of Shabbos past nightfall? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Vayechi 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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 Vayechi 5769
If not with Shabbos, then with Tosefes Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov blessed his children. The Torah states regarding the blessing that Yaakov conferred on Reuven (Bereishis 49:3-4) Reuven bechori atah kochi vireishis oni yeser sieis viyeser az pachaz kamayim al tosar ki alisa mishkivei avicha az chilalta yitzui alah, Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. Water-like impetuosity – you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. Rashi, based on the Medrash, teaches us that because Reuven committed an infraction regarding Yaakov’s bed, he forfeited the opportunity that his tribe would be the Kohanim and the kings. What is interesting, however, is that the Torah itself does not state explicitly who replaced Reuven as the firstborn. However, in Divrei Hayamim (I 5:1) it is said uvinei Reuven bechor Yisroel ki hu habechor uvichalelo yitzuei aviv nitnah bechoraso livnei Yosef Ben Yisroel vilo lihisyacheis labechorah ki Yehudah gavar biechov ulinagid mimenu vihabechorah liYosef, the sons of Reuven, the firstborn of Yisroel. (He was the firstborn, but when he defiled his father’s bed his birthright was given to the sons of Yosef son of Yisroel, although not to receive the hereditary right of the firstborn, for Yehudah prevailed over his brothers, and the ruler was to come from him; but the firstborn’s portion was Yosef’s.) The Medrash (Bereishis Rabbah 82:11) states that there are two opinions regarding the interpretation of this verse. One opinion maintains that Reuven forfeited the hereditary right of the firstborn, while the second opinion posits that Reuven still maintained the hereditary right of the firstborn. One must wonder, however, what lesson can be derived from this verse and the Medrash? We already know in the Torah that Yaakov gave Yosef two portions in Eretz Yisroel as a sign of being the conferred firstborn.
Understanding the roles of Reuven and Yosef
How do we understand the birthright? Reuven was born first but he was not able to sustain the level of retaining the birthright. The birthright had to be transferred, but who was deserving of earning the birthright? The Torah teaches us that Yosef replaced Reuven as the firstborn, but only with regard to having his two sons, Menasheh and Ephraim, inherit land in Eretz Yisroel. What was the significance of this inheritance?
The significance of two
We are all familiar with the idea that “two is better than one.” While one reflects the idea of unity, two symbolizes blessing and prosperity. The Medrash (Bereishis Rabbah 1:10) states that it was for this reason that the Torah commenced with the letter beis, as the letter beis has a numerical value of two, and this symbolizes abundance and blessing. Yaakov prided Reuven on being his firstborn and his strength and his initial vigor, and these attributes reflected in Yaakov a sense of discipline and control. Had Reuven been worthy, he would have retained that strength and Reuven would have been king and the Kohen. In the words of the Torah, Reuven would have been foremost, i.e. he would have been the source of blessing for the Jewish People, as it is through the king and the Kohanim that HaShem confers His blessings upon the Jewish People. Yet, Reuven forfeited these virtues and the “one” that was to lead to blessing and abundance was lost. Yosef, whose name symbolizes the idea of continuity and abundance, was the natural choice to replace Reuven with regard to being the firstborn. While Yehudah became the king and Levi inherited the Kehunah, Yosef received the hereditary right of the firstborn. What was so special about Yosef that he inherited this blessing?
Yosef was the extension of Yaakov
We see from the Torah and from the Medrash that Yosef as an extension of Yaakov. The Medrash (Bereishis Rabbah 84:6) comments that whatever occurred to Yaakov occurred in a similar fashion to Yosef. Yaakov was hated by his brother and Yosef was hated by his brothers. They were both circumcised, both their mothers were initially barren, and many other similarities. Thus, while Reuven was biologically the firstborn son, Yosef was the son who Yaakov felt the strongest connection to. Thus, Yaakov transmitted to Yosef all the Torah that he had studied at the academies of Shem and Ever. Furthermore, Yaakov is likened to fire and Yosef is akin to the flame, which is the extension of the fire. It was the flame of the fire which was and will be used to destroy the straw of Esav. This, in a sense Yosef was Yaakov. It is noteworthy that of all the tribes, it is only regarding Yosef that Yaakov uses the terem bracha, blessing (Bereishis 49:25-26). Furthermore, the Sforno (Ibid verse 25) writes that whereas the blessings that Yaakov conferred on Menasheh and Ephraim were through an angel, the blessing that Yaakov conferred on Yosef was through HaShem Himself. This idea that Yosef is singled out for blessing and that the blessing is directly from HaShem clearly demonstrates the strong connection between Yaakov and Yosef.
The Shabbos connection
The lesson that we can take from the saga of Reuven forfeiting his hereditary right of the firstborn and Yosef receiving it instead is that every week we have the opportunity to be first and foremost. This opportunity arrives with the onset of Shabbos, when Hashem confers upon His beloved people the gift of Shabbos. According to the Medrash (Bereishis Rabbah 11:1) Shabbos is the blessing of HaShem that enriches and one need not add toil with it. Yet, it is possible for one to unfortunately squander the holiness of Shabbos if he is not prepared for its aura and its state of holiness. It is for this reason that HaShem gave us the extra opportunity of Tosefes Shabbos, which the Sfas Emes writes is reflected in Yosef. By adding on to Shabbos during the week, one demonstrates that he is doing his best to prepare for the Holy Shabbos. When one prepares properly for Shabbos and extends the Shabbos into the week, he can be assured that he will eat the fruits of his labors on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Rushing to perform HaShem’s will
Kum kira eilav yachish liamtzach, that He may rush to fortify you. When we arise and beseech HaShem, HaShem rushes to fortify us. This is clearly a lesson in how we are supposed to approach spiritual matters. The way HaShem responds to our entreaties is a sign of how we are supposed to serving HaShem. We must rush to fulfill HaShem’s mitzvos and then we can be guaranteed that He will rush, so to speak, to fulfill our needs.
Shabbos in Tefillah
Constantly praising HaShem in Shul
Vichulam poschim es pihem bikdushah uvitaharh bishirah uvizimrah, and they all open their mouth in holiness and purity, in song and hymn. This passage is clearly a strong reproof to all those who arrive in shul to pray and yet do not engage themselves entirely in praising HaShem. We have the opportunity when we enter into Shul three times daily to praise the King of all kings, the Master of the world, Who controls everything that we do and say. Surely we should show our utmost gratitude and use our mouths to praise Him with holiness and purity, in song and hymn.
Shabbos Story
Talking money and talking Torah
Rabbi Mordechai Kamenetzky writes: The Ponovezer Rav, Rabbi Yosef Kahanamen, of blessed memory, was renowned for his efforts in rebuilding Torah from the ashes of the Holocaust. He established the jewel in the crown of the Torah city of Bnei Brak by building the Ponovez Yeshiva and its myriad affiliate institutions. He built a Yeshiva for pre-teens, another for young men, and still a third for married scholars. He built the Batei Avos, a huge housing complex with hundreds of subsidized apartments for needy families. He built schools for orphaned boys and girls in Bnei Brak, Ashdod, and numerous cities across the State of Israel.
Often, he would visit wealthy patrons in the United States, Canada, South Africa, and Europe, and appealed to them to contribute monies for the Ponovezer Institutions.
The story is told, perhaps apocryphally, that one particular donor once confronted him in jest.
“Why is it, Rabbi Kahanamen,” he wondered, “that all the other Rabbis and Roshei Yeshiva who visit me never mention money? All they talk about is Torah and mitzvos. But you come here and cut right to the chase. You don’t talk about Torah or mitzvos. Your appeal, however, is, direct and to the point. You come here and say that you need one hundred thousand dollars to finish a girls school in Ashdod. Why don't you also give me a speech about Torah, mitzvos, and Jewish continuity?”
Rabbi Kahanamen did not draw back. He took the man’s hand and looked him in the eye. Then he told him a profound statement. “You know me well. Many fund raisers talk, ‘Torah, Torah, Torah,’ but they mean money, money, money. I talk money, but I mean Torah, Torah, Torah.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 24
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid and Dovid found Shaul in a cave. Dovid did not listen to his men who suggested that he kill Shaul. Rather, Dovid cut off a corner of Shaul’s robe, and subsequently Dovid informed Shaul what he had done. Dovid questioned Shaul as to why he was chasing him, if he, Dovid, was as insignificant as a dead dog and a single flea. Shaul then expressed remorse for having sought to kill Dovid and made Dovid swear that he would not kill him or his descendants and Dovid swore to Shaul. Dovid was the paragon of humility, and this is evidenced by how he could compare himself to a dead dog and a flea. Shabbos is a time when one must nullify himself completely before HaShem. This is the only way that one can then accept Hashem’s Kingship, and Shabbos is the day when we truly recognize HaShem as King.
Shabbos in Agadah
Shabbos is when those who are close are blessed
The Sfas Emes (Vayechi 5645) writes that the blessings that Yaakov conferred on his sons were an expression of closeness and attachment. The blessing that they received was commensurate with the closeness that they had to Yaakov. In a similar vein, writes the Sfas Emes, Shabbos elevates all of creation to their source and this allows them to receive blessing.
Shabbos in Halacha
Principles of Hatmanah, Insulating
Insulation means placing an additional covering such as a towel around a container of food to retain the heat of the food. A primary wrapping, however, would not be deemed insulation. Thus, one would be allowed to wrap hot food in pre-cut aluminum foil. Although the foil helps in retaining the heat, its main purpose is to keep the food from drying out. For this reason it is not deemed to be insulation. A second layer of foil that is not for preserving the food but for keeping it warm, however, is deemed to be insulation and cannot be used.
Shabbos Challenge Question
Last week we posed the question: why do parents bless their children on Friday night? Rabbi Abraham Twerski in The Shabbos Companion cites those who posit that during the week children may often irritate their parents and parents may utter cross words to the children. On Friday night, with the holiness of Shabbsa, all harsh memories should be erased, and the parents can bless their children wholeheartedly. A reader wrote as follows:
1. As Rabbi Shlomo Alkabetz says in Lecho Dodi, Shabbos is the “mekor habracha.”
2. Brachos need to be given bisimcha, with joy.
3. This is the time that the entire family will be there; similar to why we make Yizkor precisely at the time that we should not be remembering the dead - on Yom Tov.
This week’s question is, what is the significance of extending the end of Shabbos past nightfall? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Vayechi 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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, November 6, 2008
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
שבת טעם החיים פרשת לך לך תשס"ט
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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 Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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, October 30, 2008
Shabbos: Ta’am HaChaim Parashas Noach 5769
שבת טעם החיים פרשת נח תשס"ט
Shabbos: Ta’am HaChaim Parashas Noach 5769
Noach and Shabbos
Introduction
This week the Torah discusses Noach, a person who is depicted as a righteous person and who is saved from the Great Flood that destroyed the populated world. Noach appears to be a mystery, however, as the commentators and even the Medrash struggle to understand what it was about Noach that he merited salivation. One Medrash (Bereishis Rabbah 29:1) even goes so far to say that Noach himself should have been destroyed, but he found favor in HaShem’s eyes and thus he was saved.
Question:
Why does the Torah elaborate on the sins of the Generation of the Flood?
Let us understand what occurred in the Generation of Noach and then we can begin to gain an appreciation for Noach’s salvation. The Medrash and the Gemara tell us that the Generation of the Flood was corrupt and immoral. Yet, we know that the Torah does not enumerate the sins of mankind just for the sake of running a daily blotter. The Torah is coming to teach us how to act, so what lesson is there for us to learn from the behavior of that generation?
Answer part 1:
Rashi in Devarim offers us a brand new perspective on the behavior of the Generation of the Flood.
There is an interesting Rashi that may pass under the radar screen regarding Noach and the people of his generation but it would seem that within this Rashi is the key to the whole puzzle. In the parasha of shema that we read twice daily, it is said (Devarim 11:16-17) hishamru lachem pen yifteh livavchem visartem vaavaditem elohim acheirim vihishtachavisem lahem vicharah af HaShem bachem viatzar es hashamayim vilo yihyeh matar vihaadama lo sitein es yevulah vaavaditem miheira meial haaretz hatovah asher HaShem nosein lachem, lest your heart be seduced and you turn astray and serve gods of others and prostrate yourselves to them. Then the wrath of HaShem will blaze against you; He will restrain the heaven so there will be no rain, and the ground will not yield its produce; and you will be swiftly banished from the goodly Land that HaShem gives you.
Rashi comments that from the fact that the Torah states that the Jewish People will be swiftly banished, we learn that HaShem will not tolerate the iniquity of the people. Why, then, did HaShem tolerate the misdeeds of the Generation of the Flood for one hundred and twenty years? Rashi answers that the Generation of the Flood did not have who to learn from, whereas the Jewish People had who to learn from.
Answer part 2
Two questions on Rashi in Devarim
This Rashi should strike us as puzzling. First, what does it mean that the Generation of the Flood did not have who to learn from? Were those people created wicked and without any conscience that we could say that they were helpless? Furthermore, Rashi tells us in this week’s parasha that HaShem instructed Noach to build the Ark for one hundred and twenty years so they should see him building it. When they would ask Noach regarding the purpose of the Ark, Noach would respond that HaShem was bringing a flood to the world and they should repent. How can it be said that they did not have who to learn from?
Answer part 3
Hashem only made a pact with the Jewish People.
The answer to this question is that although he Generation of the Flood could have learned from Noach how to serve HaShem, it would have been futile, because HaShem did not make a pact with that generation. In fact, it is noteworthy that it was specifically with Noach that HaShem made several pacts to ensure his survival. Regarding the Jewish People, however, HaShem had promised the Patriarchs that He would give them the Land of Israel, but this pact was conditional on the Jewish People observing the Torah. Were the Jewish People to violate this agreement, they would immediately be banished from the Land.
Answer part 4
Noach was only deserving of a pact for himself and not for his generation.
Rashi points out in the beginning of the parashah several contrasts between Noach and Avraham. One difference between them is that Noach needed HaShem to help him spiritually whereas Avraham was able to walk by himself. One must wonder, though, why there is a need to contrast Noach with Avraham. It would seem that the contrast is teaching us something regarding the reason that HaShem only saved Noach and not his generation. The explanation for this is that while Noach was seeking spiritual growth, he did not demonstrate a great concern for his generations or even for future generations. This idea is highlighted by the fact that the Torah states that he was a righteous and perfect man in his generations, i.e. he only was concerned for himself and not is generation or for future generations. Avraham, however, walked ahead, i.e. he was looking for the future of his generation. It was for this reason that Avraham prayed that Sodom and Amorah not be destroyed, as Avraham presumed that there would be some potential for good that would arise from the inhabitants of those cities. Hashem saw that Avraham was concerned for the people of his own generation and future generations, and HaShem specifically made a pact with Avraham, referred to as The Pact of the Parts.
Summary of answer
We have seen that Noach perfected himself but in a sense he abandoned his generation and future generations. Hashem will save a righteous person for his own merits, but the generation could not possibly be saved, as they did not have who to learn from. They could have watched Noach build the Ark and then reflect upon their misdeeds, but they could not learn from Noach how to save others. Although this may sound strange, the truth is that every person has a societal pull, and unless he sees people who are attempting to help others, it will be very difficult to help himself. Avraham, however, maintained that one has to be concerned about others, both in the present and in the future. It was for this reason that HaShem made a pact with Avraham only.
The Shabbos connection
What does Noach have to do with Shabbos? The Zohar states that Noach is in the category of Shabbos. In a simple sense this means that the word Noach means menuchah, rest, and Shabbos also means rest. On a deeper level, however, perhaps the association between Noach and Shabbos is that Shabbos is a part from the rest of the week. One must always seek to reach out to others, but at the same time one has to be careful not to be influenced by other’s misdeeds. In this regard Noach is compared to Shabbos, as it is logical to suppose that Noach did not wish to be influenced by their corruption and immorality. HaShem should allow us to reach out to our fellow Jews and to observe the Shabbos in a state of holiness and purity.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Seventy crowns excel the Patricidal blessing of fifty
Naaveid lihon kirsin bimilin yakirin bishavin aturin dial gabei chamshin, we will fashion them crowns with the precious words. With seventy crowns that excel the Patriarchal blessing of fifty. This passage refers to the seventy precious words of Kiddush which are crowns of glory fashioned for the spiritual worlds. These crowns rise above the blessings given to the Patriarchs, who were each blessed with the word kol, meaning everything, whose numerical value is fifty. Alternatively, I would like to suggest that seventy and fifty equals one hundred and twenty, and this alludes to Moshe who lived for one hundred and twenty years. The Zohar stats that although the Jewish People forfeited their crowns when they sinned with the Golden Calf, Moshe restores to us the crowns every Shabbos. Thus, by observing Shabbos we merit the crowns that we were rewarded with at Sinai.
Shabbos in Tefillah
The Jewish People are the purpose of creation
Lifichach yifaaru vivarchu laKel kol yitzurav, Therefore let all that He has fashioned glorify and bless G-d. It would seem from this passage that despite the fact that the celestial beings praise HaShem Who rested on Shabbos, the ultimate goal is that HaShem’s Chosen People should raise Him. We therefore declare here lifichach, therefore, as if to say that that the praise of the angels is what prompts us to praise HaShem, as the Jewish People are the purpose of creation.
Shabbos Story
Belief in HaShem
Rabbi Shimshon Sherer, Rav of Congregation Kehillas 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 Torah.org]
Shabbos in Navi
Shmuel I Chapter 14
Shabbos is redeeming and the Evil Inclination cannot cause harm
In this chapter we learn how Yonasan, the son of Shaul, and his armor-bearer ascended to battle, the Plishtim and they were victorious. Subsequently, King Shaul issued an oath prohibiting anyone from eating while they were at battle. Yonasan, however, was unaware of the oath, and he tasted some honey. Shaul sought to have Yonasan killed but the people redeemed Yonasan as he had brought about salvation from the Plishtim. This chapter can be interpreted homiletically to be alluding to Shabbos. The whole week we struggle with the Evil Inclination, and at the end of the week we are famished for spirituality. It is considered praiseworthy if one goes hungry on Friday so he will enter Shabbos with an appetite. Once he enters Shabbos he is redeemed and the Evil Inclination no longer has a hold on him as with the onset of the Holy Shabbos all harsh judgments depart.
Shabbos in Agadah
Shabbos and Rosh Chodesh awaken a person
The Lev Simcha writes that in Kabbalas Shabbos we recite the words uri uri shir dabeiri, awaken, awaken, utter a song. The reason that the word uri is repeated is because this alludes to Shabbos and Rosh Chodesh. On Shabbos and on Rosh Chodesh the gates are open. Similarly, we recite the words hisoriri hisoriri, wake up! Wake up! twice, because both Shabbos and Rosh Chodesh awaken a person
Shabbos in Halacha
Pots removed from the blech on Shabbos
If one took off from the blech a pot on Shabbos with intent of returning it there, and then he unintentionally placed the pot down, he is allowed to return the pot to the blech. Similarly, if one raised a pot from the blech and his intention was to not return it, but he is still holding the pot in his hand, he is allowed to return it. As long as some of the last two conditions exist, he is permitted bidieved (ex post facto) to return a pot to the blech. One can only rely on this leniency in case of necessity.
Shabbos Challenge Question
Last week we posed the question: what is the significance of Shabbos Chol HaMoed? The Lev Simcha writes that on Shabbos by Mincha we recite the words Avraham yagel Yitzchak yiranein Yaakov uvanav yanuhcu vo, Avraham would rejoice, Yitzchak would exult, Yaakov and his children would rest on it. On Shabbos of Sukkos it is even more relevant that Yaakov and his children will rest in the Sukkah. Yaakov reflects the festival of Sukkos, so it is fitting that we say that Yaakov and his children rest on it.
This week’s question is, what is the association between Shabbos and teshuvah, repentance? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Noach 5769
is sponsored anonymously
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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 Noach 5769
Noach and Shabbos
Introduction
This week the Torah discusses Noach, a person who is depicted as a righteous person and who is saved from the Great Flood that destroyed the populated world. Noach appears to be a mystery, however, as the commentators and even the Medrash struggle to understand what it was about Noach that he merited salivation. One Medrash (Bereishis Rabbah 29:1) even goes so far to say that Noach himself should have been destroyed, but he found favor in HaShem’s eyes and thus he was saved.
Question:
Why does the Torah elaborate on the sins of the Generation of the Flood?
Let us understand what occurred in the Generation of Noach and then we can begin to gain an appreciation for Noach’s salvation. The Medrash and the Gemara tell us that the Generation of the Flood was corrupt and immoral. Yet, we know that the Torah does not enumerate the sins of mankind just for the sake of running a daily blotter. The Torah is coming to teach us how to act, so what lesson is there for us to learn from the behavior of that generation?
Answer part 1:
Rashi in Devarim offers us a brand new perspective on the behavior of the Generation of the Flood.
There is an interesting Rashi that may pass under the radar screen regarding Noach and the people of his generation but it would seem that within this Rashi is the key to the whole puzzle. In the parasha of shema that we read twice daily, it is said (Devarim 11:16-17) hishamru lachem pen yifteh livavchem visartem vaavaditem elohim acheirim vihishtachavisem lahem vicharah af HaShem bachem viatzar es hashamayim vilo yihyeh matar vihaadama lo sitein es yevulah vaavaditem miheira meial haaretz hatovah asher HaShem nosein lachem, lest your heart be seduced and you turn astray and serve gods of others and prostrate yourselves to them. Then the wrath of HaShem will blaze against you; He will restrain the heaven so there will be no rain, and the ground will not yield its produce; and you will be swiftly banished from the goodly Land that HaShem gives you.
Rashi comments that from the fact that the Torah states that the Jewish People will be swiftly banished, we learn that HaShem will not tolerate the iniquity of the people. Why, then, did HaShem tolerate the misdeeds of the Generation of the Flood for one hundred and twenty years? Rashi answers that the Generation of the Flood did not have who to learn from, whereas the Jewish People had who to learn from.
Answer part 2
Two questions on Rashi in Devarim
This Rashi should strike us as puzzling. First, what does it mean that the Generation of the Flood did not have who to learn from? Were those people created wicked and without any conscience that we could say that they were helpless? Furthermore, Rashi tells us in this week’s parasha that HaShem instructed Noach to build the Ark for one hundred and twenty years so they should see him building it. When they would ask Noach regarding the purpose of the Ark, Noach would respond that HaShem was bringing a flood to the world and they should repent. How can it be said that they did not have who to learn from?
Answer part 3
Hashem only made a pact with the Jewish People.
The answer to this question is that although he Generation of the Flood could have learned from Noach how to serve HaShem, it would have been futile, because HaShem did not make a pact with that generation. In fact, it is noteworthy that it was specifically with Noach that HaShem made several pacts to ensure his survival. Regarding the Jewish People, however, HaShem had promised the Patriarchs that He would give them the Land of Israel, but this pact was conditional on the Jewish People observing the Torah. Were the Jewish People to violate this agreement, they would immediately be banished from the Land.
Answer part 4
Noach was only deserving of a pact for himself and not for his generation.
Rashi points out in the beginning of the parashah several contrasts between Noach and Avraham. One difference between them is that Noach needed HaShem to help him spiritually whereas Avraham was able to walk by himself. One must wonder, though, why there is a need to contrast Noach with Avraham. It would seem that the contrast is teaching us something regarding the reason that HaShem only saved Noach and not his generation. The explanation for this is that while Noach was seeking spiritual growth, he did not demonstrate a great concern for his generations or even for future generations. This idea is highlighted by the fact that the Torah states that he was a righteous and perfect man in his generations, i.e. he only was concerned for himself and not is generation or for future generations. Avraham, however, walked ahead, i.e. he was looking for the future of his generation. It was for this reason that Avraham prayed that Sodom and Amorah not be destroyed, as Avraham presumed that there would be some potential for good that would arise from the inhabitants of those cities. Hashem saw that Avraham was concerned for the people of his own generation and future generations, and HaShem specifically made a pact with Avraham, referred to as The Pact of the Parts.
Summary of answer
We have seen that Noach perfected himself but in a sense he abandoned his generation and future generations. Hashem will save a righteous person for his own merits, but the generation could not possibly be saved, as they did not have who to learn from. They could have watched Noach build the Ark and then reflect upon their misdeeds, but they could not learn from Noach how to save others. Although this may sound strange, the truth is that every person has a societal pull, and unless he sees people who are attempting to help others, it will be very difficult to help himself. Avraham, however, maintained that one has to be concerned about others, both in the present and in the future. It was for this reason that HaShem made a pact with Avraham only.
The Shabbos connection
What does Noach have to do with Shabbos? The Zohar states that Noach is in the category of Shabbos. In a simple sense this means that the word Noach means menuchah, rest, and Shabbos also means rest. On a deeper level, however, perhaps the association between Noach and Shabbos is that Shabbos is a part from the rest of the week. One must always seek to reach out to others, but at the same time one has to be careful not to be influenced by other’s misdeeds. In this regard Noach is compared to Shabbos, as it is logical to suppose that Noach did not wish to be influenced by their corruption and immorality. HaShem should allow us to reach out to our fellow Jews and to observe the Shabbos in a state of holiness and purity.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Seventy crowns excel the Patricidal blessing of fifty
Naaveid lihon kirsin bimilin yakirin bishavin aturin dial gabei chamshin, we will fashion them crowns with the precious words. With seventy crowns that excel the Patriarchal blessing of fifty. This passage refers to the seventy precious words of Kiddush which are crowns of glory fashioned for the spiritual worlds. These crowns rise above the blessings given to the Patriarchs, who were each blessed with the word kol, meaning everything, whose numerical value is fifty. Alternatively, I would like to suggest that seventy and fifty equals one hundred and twenty, and this alludes to Moshe who lived for one hundred and twenty years. The Zohar stats that although the Jewish People forfeited their crowns when they sinned with the Golden Calf, Moshe restores to us the crowns every Shabbos. Thus, by observing Shabbos we merit the crowns that we were rewarded with at Sinai.
Shabbos in Tefillah
The Jewish People are the purpose of creation
Lifichach yifaaru vivarchu laKel kol yitzurav, Therefore let all that He has fashioned glorify and bless G-d. It would seem from this passage that despite the fact that the celestial beings praise HaShem Who rested on Shabbos, the ultimate goal is that HaShem’s Chosen People should raise Him. We therefore declare here lifichach, therefore, as if to say that that the praise of the angels is what prompts us to praise HaShem, as the Jewish People are the purpose of creation.
Shabbos Story
Belief in HaShem
Rabbi Shimshon Sherer, Rav of Congregation Kehillas 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 Torah.org]
Shabbos in Navi
Shmuel I Chapter 14
Shabbos is redeeming and the Evil Inclination cannot cause harm
In this chapter we learn how Yonasan, the son of Shaul, and his armor-bearer ascended to battle, the Plishtim and they were victorious. Subsequently, King Shaul issued an oath prohibiting anyone from eating while they were at battle. Yonasan, however, was unaware of the oath, and he tasted some honey. Shaul sought to have Yonasan killed but the people redeemed Yonasan as he had brought about salvation from the Plishtim. This chapter can be interpreted homiletically to be alluding to Shabbos. The whole week we struggle with the Evil Inclination, and at the end of the week we are famished for spirituality. It is considered praiseworthy if one goes hungry on Friday so he will enter Shabbos with an appetite. Once he enters Shabbos he is redeemed and the Evil Inclination no longer has a hold on him as with the onset of the Holy Shabbos all harsh judgments depart.
Shabbos in Agadah
Shabbos and Rosh Chodesh awaken a person
The Lev Simcha writes that in Kabbalas Shabbos we recite the words uri uri shir dabeiri, awaken, awaken, utter a song. The reason that the word uri is repeated is because this alludes to Shabbos and Rosh Chodesh. On Shabbos and on Rosh Chodesh the gates are open. Similarly, we recite the words hisoriri hisoriri, wake up! Wake up! twice, because both Shabbos and Rosh Chodesh awaken a person
Shabbos in Halacha
Pots removed from the blech on Shabbos
If one took off from the blech a pot on Shabbos with intent of returning it there, and then he unintentionally placed the pot down, he is allowed to return the pot to the blech. Similarly, if one raised a pot from the blech and his intention was to not return it, but he is still holding the pot in his hand, he is allowed to return it. As long as some of the last two conditions exist, he is permitted bidieved (ex post facto) to return a pot to the blech. One can only rely on this leniency in case of necessity.
Shabbos Challenge Question
Last week we posed the question: what is the significance of Shabbos Chol HaMoed? The Lev Simcha writes that on Shabbos by Mincha we recite the words Avraham yagel Yitzchak yiranein Yaakov uvanav yanuhcu vo, Avraham would rejoice, Yitzchak would exult, Yaakov and his children would rest on it. On Shabbos of Sukkos it is even more relevant that Yaakov and his children will rest in the Sukkah. Yaakov reflects the festival of Sukkos, so it is fitting that we say that Yaakov and his children rest on it.
This week’s question is, what is the association between Shabbos and teshuvah, repentance? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Noach 5769
is sponsored anonymously
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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
Monday, October 20, 2008
Shabbos: Ta’am HaChaim Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769
Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769
Shabbos in the Parashah
This week we complete the reading of the Torah and celebrate Simchas Torah. We finish the Torah with the reading of Parashas Vizos Habrachah and we commence the new Torah cycle reading with the reading of Parashas Bereishis. The commentators go to great lengths to explain the connection between the last verse in the Torah and the first verse in the Torah. The last verses in the Torah state (Devarim 34:10-12) velo kam navi od biYisroel kiMoshe asher yidao HaShem panim el panim lechol haosos vihamofsim asher shilacho HaShem lassos bieretz Mitzrayim liPharaoh ulechol avadav ulechol artzo ulechol hayad hachazakah ulechol hamora hagadol asher asah Moshe lieieni kol Yisroel, never again has there arisen in Israel a prophet like Moshe, whom HaShem had known face to face, as evidenced by all the signs and wonders that HaShem sent him to perform in the land of Egypt, against Pharaoh and all his courtiers and all his land, and by all the strong hand and awesome power that Moshe performed before the eyes of all Israel. Rashi explains that these verses refer to Moshe accepting the Luchos from HaShem and subsequently breaking them upon witnessing the Golden Calf that the Jewish People had created. One must wonder why the Torah lauds Moshe for breaking the Luchos. Moshe was justified in breaking the Luchos, as he expounded a kal vachomer as follows: if the Torah states that one who is an idolater cannot participate in the Korban Pesach, then certainly where the Jewish People worshipped an idol, they cannot accept the entire Torah (Rashi Shemos 32:19). Nonetheless, why is this act deemed to be so praiseworthy? Prior to answering this question, let us examine the first verse in the Torah and Rashi’s comments there. It is said (Bereishis 1:1) Bereishis bara Elokim es hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi poses a famous question. Why did the Torah commence with the story of creation and not with the first mitzvah that the Jewish people received, which was the commandment to sanctify the New Moon? Rashi answers that HaShem wished to demonstrate His power to the nations of the world. Were the nations to claim that the Jewish People stole the Land of Israel, we would be able to respond that HaShem created the world and He gave the Land to those that He felt deserving. The Pinei Menachem, the Gerrer Rebbe, wonders about Rashi’s question. How could Rashi state that the Torah should have commenced with the mitzvah of sanctifying the New Moon, if there were other mitzvos that preceded this mitzvah, such as the mitzvah of procreation, circumcision and Gid Hanasheh. Furthermore, it was necessary to first write about creation so that we could have a basis for matters of faith such as the mitzvah of Shabbos. The Pinei Menachem answers that the world was created according to the plan contained within the Torah. HaShem gave the Jewish people the power to manipulate nature and to demonstrate how HaShem is contained within nature. The essence of the mitzvah of sanctifying the New Moon is that the Jew can take something mundane and declare it holy. Similarly, although Shabbos is a fixed time every week, the Jewish People were given the opportunity to add on to Shabbos with what is known as Tosefes Shabbos, adding on to the Shabbos. In summary, the mitzvah of sanctifying the New Moon reflects the idea that the Jewish People have the power to direct nature and to transform mundane masters into holiness. It was for this reason that Rashi suggested that the Torah should have commenced with this mitzvah. Based on this premise we can better understand why the Torah praises the fact that Moshe broke the Luchos. One explanation of Moshe’s act was that bitulah zehu kiyumah, annulling the Torah, so to speak, is in essence the Torah’s survival. There is, however, a deeper dimension to the act that Moshe performed. Moshe broke the Luchos to demonstrate to future generations that although the Torah is the blueprint of the world, without the Jewish People the Torah does not have a means with which to be sustained. It is for this reason that the last words of the Torah state lieieni kol Yisroel, before the eyes of all Israel. Moshe specifically broke the Luchos before the eyes of the people so that they should know that the Torah was given specifically to the Jewish People, and without the Jewish People observing the Torah, the Torah cannot survive. The power of Torah is so great, and in a sense, the power of the Jewish People is greater. As we begin once again to commence the cycle of the Torah reading, let us bear in mind the great power that HaShem has vested in us. We have the ability to observe the Torah and we are given the opportunity every week to sanctify the Shabbos. We can sanctify the Shabbos on Shabbos, and we also have the ability to add to the Shabbos by sanctifying it during the week. The role of a Jew is to elevate the mundane to become holy. HaShem should allow us to observe His Torah faithfully, and in the merit of observing the Torah and the great mitzvah of Shabbos, we should merit the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Bichamra go chasa umaadanei asa liarus vaarusa lihitakafa chalashin, with a wine-filled cup and branches of myrtle as for groom and bride, to strengthen those weak in faith. How do wine and myrtle branches strength those who are weak in faith? Perhaps the idea is that the Gemara (Sanhedrin 70a) states that wine was only created to punish the wicked and comfort the mourners. Thus, when one drinks wine his faith is strengthened when he sees that HaShem allowed wine to bring comfort to one in distress and to punish the wicked. Reward and punishment is one of the fundamentals of the Jewish faith. The Gemara (Megillah 13a) states that the righteous are compared to myrtle branches. The Minchas Yaakov writes that by taking myrtle branches, the strength of the Evil Inclination is weakened.
Shabbos in Tefillah
Viyom hashevii mishabeiach viomer Mizmor shir liyom haShabbos tov lehodos laHaShem, and the Seventh Day gives praise saying: A psalm, a song for the Shabbos Day. It is good to thank HaShem… We find that the root amar also means praise (See Rashi Devarim 26:17). The word viomer, saying, can also be interpreted as an expression of praise. The word shevah, translated as seven, can also be read as shevach, praise (the letters ayin and ches are interchangeable). Thus, the essence of Shabbos is a day of praise to HaShem, and even our mere utterances on Shabbos constitute praise to HaShem.
Shabbos Story
Reb Yaakov Yosef Katz zt”l (late 1800s; known as the “Toldos”), one of the leading disciples of the Baal Shem Tov, was visiting a certain town when he was approached by an inhabitant of a neighboring village and asked to attend the circumcision of the man’s son on that day. “I will even honor you to be the sandak (godfather),” the villager said. The Toldos agreed, but only on the condition that he could sit in another room and study Torah until all of the preparations had been completed and he would not have to wait idly for the ceremony to begin. The villager agreed. When everything had been prepared and the baby had arrived, the villager went to call Reb Yaakov Yosef. However, when they returned to the place where the bris milah was to be held, the villager was chagrined to discover that one guest had left and there was no longer a minyan. He quickly ran outside and pleaded with the first Jew he saw: “Please come to my son’s bris milah.” The man responded, “Zohl zein azoi,” so be it! “Can I offer you an honor?” the villager inquired. “So be it!” the tenth man responded. To every question he was asked, he answered: “so be it!” After the circumcision, the Toldos asked that this man be brought to him, but the man had vanished. So the Toldos asked in heaven who the man was, and he was told that it was Eliyahu HaNavi, who had been sent to teach the assembled the importance of accepting G-d’s judgment in all circumstances. “So be it!” should be a Jew’s response to everything that he experiences in life. As the Toldos was preparing to leave town, a stranger approached him and asked if he could share the sage’s carriage. “Who are you?” the Toldos asked. “So be it!” the stranger responded (apparently rebuking the sage for not agreeing immediately to share his ride). When the tzaddik Reb Yitzchak Matisyahu Luria zt”l heard this story, he commented: “On each day of Creation, the Torah says, ‘And it was so!’ But why does the Torah say, ‘And it was so!’ at the very end of creation when nothing new had been created?” “That,” answered Rav Luria, was Adam’s statement, accepting that G-d in His Wisdom had created the world exactly as He saw fit. “So be it!” (Quoted in Otzros Tzaddikei Ugeonei Hadoros) [Reprinted with permission from Torah.org]
Rabbi Mordechai Kamenetzky writes: Rabbi Sholom Schwadron had noticed that one of the students at the yeshiva was missing on Sunday and Monday. Tuesday morning he approached him, inquiring to the reason he missed those two days. “I know you for two years. You never missed a day of yeshiva. I am sure that something important is happening. Please tell me what is going on.” The boy did not want to say, but after prodding, the boy finally blurted out. “I would tell, but, Rebbe, you just would not understand.” “Try me,” begged Reb Sholom, “I promise I will try my hardest to appreciate what you tell me.” “Here goes,” responded the student, conceding to himself that whatever explanation he would give would surely be incomprehensible to the Rabbi, who had probably had never seen a soccer ball in his life. “I missed yeshiva because I was at the Maccabi Tel Aviv football (soccer) finals. In fact,” the boy added in embarrassment, “I probably won’t be in yeshiva tomorrow as well. It’s the final day of the championship.” Rabbi Schwadron was not at all condescending. Instead, he furred his brow in interest. “I am sure that this game of football must be quite exciting. Tell me,” he asked, “How do you play this game of football? What is the object? How do you win?” “Well,” began the student filled with enthusiasm, “there are eleven players, and the object is to kick a ball into the large goal. No one but the goalkeeper can move the ball with his hands or arms!” Rabbi Schwadron’s face brightened! He knew this young boy was a good student and wanted to accommodate him. “Oh! Is that all? So just go there, kick the ball in the goal, and come back to yeshiva!” The boy laughed. “Rebbe, you don’t understand! The opposing team also has eleven men and a goalkeeper, and their job is to stop our team from getting the ball into their goal!” “Tell me,” Rabbi Schwadron whispered. “These other men on the other team. Are they there all day and night?” “Of course not!” laughed the student. “They go home at night!” What was the Rabbi driving at? He wondered. Rabbi Schwadron huddled close and in all earnest continued with his brilliant plan. “Why don’t you sneak into the stadium in the evening and kick the ball into the goal when they are not looking? Then you can win and return to yeshiva!” The boy threw his hands up in frustration. “Oy! Rebbe! You don’t understand. You don’t score if the other team is not trying to stop you! It is no kuntz to kick a ball into an empty net if there is no one trying to stop you!” “Ah!” cried Reb Sholom in absolute victory. Now think a moment! Listen to what you just said! It is no kuntz to come to the yeshiva when nothing is trying to hold you back! It is when the urge to skip class is there, when the Yetzer Hara is crouching in the goal, that it is most difficult to score. That is when you really score points. Come tomorrow, and you can’t imagine how much that is worth in Hashem’s scorecard!” Needless to say, the boy understood the message and was there the next day the first in class!
Shabbos in Navi
In this chapter we learn how Shmuel had instructed Shaul to wait for him for seven days (10:8) and Shaul felt pressured from the nation so he offered sacrifices. Shmuel arrived and chastised Shaul for having transgressed HaShem’s command, and Shmuel informed Shaul that now his kingdom would not endure. the Arizal writes that had Adam waited for Shabbos, he could have eaten from the Tree of Knowledge of Good and Bad and then the world would have been rectified. It is unfortunate that many major sins throughout our history, such as Adam’s sins and the sin of the Golden Calf came about because of acts of impulsivity. We should act cautiously before we perform any action, and we should rush to perform HaShem’s commandments.
Shabbos in Agadah
The Medrash states that Adam mete Kayin and inquired as to what the result was of his judgment for killing his brother Hevel. Kayin responded that he had repented and received a compromised judgment. The Pinei Menachem cites the Imrei Emes who explained that after HaShem forgave Kayin for the will and thoughts of committing the sin, all that was left was the act without the will, and the act was thus deemed to be unintentional. The Medrash states further that repentance causes the decree to be cut in half, as initially HaShem told Kayin (Bereishis 4:12) na vanad tihyeh baaretz, you shall become a vagrant and a wanderer on earth, but later it is said (verse 16) Vayeishev bieretz nod kidmas Eden, and he settled in the land of Nod, east of Eden. Reb Bunim from Parshischa said that the reason for the mitigation of Kayin’s judgment was because Shabbos had arrived, and on Shabbos every Jew acquires residence in his area of four amos. (Thus, Kayin was only punished with nod and not with na.)
Shabbos in Halacha
If one removed from the blech a pot of warm, completely cooked food prior to Shabbos with the intent of returning it, and then he set it down and forgot to return it prior to Shabbos, he would be allowed in a case of necessity to return it to the blech on Shabbos (provided it is still warm). An example of this rule is when arranging the blech prior to Shabbos one removed a pot from the blech and forgot to return it. One can return the pot to the blech on Shabbos as long as it is completely cooked, still warm and his original intention was to return it. If one’s original intention was not to replace the pot on the blech, he would be forbidden to return it on Shabbos.
Shabbos Challenge Question
Last week we posed the question: on Shabbos we wish each other Good Shabbos or Shabbat Shalom. What is the significance of declaring that Shabbos is good or that Shabbos is peaceful? Perhaps the idea of wishing each other Good Shabbos or Shabbat Shalom is that it is said (Bereishis 21:31) vayar Elokim es kol asher asah vihinei tov meod vayehi erev vayehi voker yom hashishi, and G-d saw all that He had made, and behold it was very good. And there was evening and there was morning, the sixth day. The Medrash (Bereishis Rabbah 9:10) states that the words vihinei tov meod allude to death. For this reason we wish each other a good and peaceful Shabbos, to demonstrate that death only has dominion during the week and not on Shabbos.
This week’s question is, what is the significance of Shabbos Chol HaMoed? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Shemini Atzeres-Simchas Torah-Vizos Habrachah-Bereishis 5769
is sponsored in honor of the Bar Mitzvah of Yosef Adler of Cleveland, Ohio
Mazel Tov to Yosef and his parents, Reb Avrohom and Mrs. Tzippy Adler, and to the grandparents, Rabbi and Mrs. Shmuel Adler of Chicago and to Mr. and Mrs. Simcha Schuck of Monsey. May they all share much nachas from Yosef and from all their children and grandchildren.
I will be giving a class in Navi on Shemini Atzeres afternoon
at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
I will not be giving a class on Shabbos Bereishis.
New for this year is Doreish Tov,
a daily email offering insights on that week’s Medrash Rabbah.
To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos and a Good Yom Tov
and may we merit this year the speedy arrival of
Moshiach Tzidkienu bimheira viyameinu amen.
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
Subscribe to:
Posts (Atom)
