Shabbos: Ta’am HaChaim Parashas Devarim 5769

שבת טעם החיים פרשת דברים תשס"ט
Shabbos: Ta’am HaChaim Parashas Devarim 5769

Becoming one with the Torah
Introduction
It is said (Devarim 1:1) eileh hadevarim asher diber Moshe el kol Yisroel, these are the words that Moshe spoke to all Israel. The Medrash (Devarim Rabbah 1:1) comments that prior to receiving the Torah, it is said regarding Moshe (Shemos 4:10) lo ish devarim anochi, I am not a man of words. Once he merited the Torah, his tongue was healed, and he began to recite devarim, words, as it is said eileh hadevarim asher diber Moshe.
One must wonder why the Medrash chose to mention here the idea of Moshe’s speech being healed, when in reality Moshe’s speech was healed at the giving of the Torah, forty years earlier. Furthermore, what is the connection between Mishneh Torah and Moshe’s speech being healed?
The King and Mishneh Torah
In order to understand this Medrash, we must first understand the significance of Mishneh Torah. It would seem that Mishneh Torah is merely a review of the first four books of the Torah. Yet, Mishneh Torah has the same significance as the rest of the Torah, and we must understand its significance. The words Mishneh Torah are found in the verse regarding a Jewish king that states (Devarim 17:18) vihayah chishivto al kisei mamlachto vichasuv lo es mishnei HaTorah hazos al sefer mililfnei hakohanim halviim, it shall be that when he sits on throne of his kingdom, he shall write for himself two copies of this Torah in a book, from before the Kohanim, the Levites. There is a direct connection between the king and Mishneh Torah. The Medrash (Yalkut Shimon Bereishis 1:11) states that when Hashem first appeared to Yehoshua, He found him studying Mishneh Torah. Hashem then declared to Yehoshua (Yehoshua 1:8) lo yamush sefer haTorah hazeh mipicha vihagisa bo yomam valaylah, this Book of the Torah shall not depart from your mouth; rather you should contemplate it day and night. What was the significance of Mishneh Torah that Yehoshua felt compelled to be engaged in its study? The Gerrer Rebbe, the Bais Yisroel, writes that the words Mishneh Torah are similar to the words Mishneh Limelech, the second to the king. Perhaps the idea is that it is not sufficient for one to study Torah and perform the mitzvos. Rather, one must be attached to the Torah, similar to the king who was required to keep the Torah with him at all times.
Yehoshua was completely connected to the Torah
It is appropriate that Yehoshua reflected this idea, as regarding Yehoshua it is said (Shemos 33:11) umisharso Yehoshua bin Nun naar lo yamish mitoch haohel, his servant, Yehoshua son of Nun, a lad, would not depart from within the Tent. Thus, Yehoshua was part and parcel with the Torah, and therefore he merited to become the leader and the king of the Jewish People. The Jewish king reflected the ideal of being one with the Torah. In truth, the Gemara (Gittin 60b) states that all Torah scholars are deemed to be kings as they are one with the Torah.
Moshe sacrificed his life for the Torah
We can now understand why the Medrash chose to mention the healing of Moshe’s speech at the onset of Mishneh Torah. Moshe was the quintessential embodiment of the ideal that one has to be one with the Torah. The Medrash (Tanchumah Beshalach § 10) states that because Moshe sacrificed his life, so to speak, on behalf of the Torah, he merited that the Torah was written on his name. Moshe was the first Jewish king, and the quality of Moshe has been transmitted throughout every generation.
Bar Mitzvah boy becomes one with the Torah
When a child becomes Bar Mitzvah, he is taking on the responsibilities of Torah study and mitzvah observance. Even more, however, he now has the opportunity to become one with the Torah. It is said (Tehillim 2:12) nashku var pen yeenaf, yearn for purity, lest he become wrathful. The Gemara (Sanhedrin 92a) interprets the word bar to be referring to Torah. Thus, a Bar Mitzvah boy is now becoming one with the Torah. This is also reflected in the word mitzvah that is interpreted to mean connection.
The Shabbos connection

The Medrash (Tana Divei Eliyahu § 1) states that one should make Shabbos entirely Torah. Shabbos is referred to as raza diechod, the secret of oneness, so it follows that on Shabbos one should make himself one with the Torah. Hashem should allow us to recognize that He is One and His Name is One, and we should merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
How can I even thinking of leaving this city?
Rabbi Eliyahu Hoffman writes: It is told that the holy Rema, Rav Moshe Isserles zt”l, Rav of Cracow and author of the famous Ashkenazi commentary on the Shulchan Aruch, in his elder, decided to retire from Rabbinical leadership. Leading the Rabbinate of such a large city, one can imagine, would be a daunting task even for a young man. One might also surmise that the elderly sage would have enjoyed spending his ‘golden years’ studying the Torah with the undisturbed peace and serenity that is not the lot of the Rabbinate, who must constantly deal with arguments and monetary disagreements between one Jew and another. Despite the community’s uproar, he was firm about his decision, and would not allow himself to be swayed. It seemed nothing could change his mind, not even the promise of money—a rare commodity for a community Rabbi. It was thus with great surprise that, just weeks before the scheduled date of retirement, the Rabbinical lay-committee, whose job it had been to find a replacement for the irreplaceable R’ Moshe, now found themselves sitting across the table from him, listening to him say that he had changed his mind, and wished to remain Rabbi of Cracow—assuming they would still have him.
“You may be wondering,” he told them, “what brought about my sudden, complete, and inexplicable change-of-heart (they were!)? It was due to a case that came before me this morning, the details of which I will now tell you.
“There is a talmid chacham (Torah scholar) in our community, R’ Ephraim Mendel, who for many years earned an honest yet meager living selling bagels in the marketplace. Unbeknownst to me, R’ Ephraim Mendel entered into a Yissachar-Zevulun agreement with another gentleman, R’ Yitzchok, whereby R’ Yitzchok would support R’ Ephraim Mendel in full, and R’ Ephraim Mendel in turn would dedicate himself completely to Torah study, without having to worry about selling his bagels. R’ Ephraim Mendel, it seems, has now decided the agreement is no longer to his liking, and wants to be released from the deal. R’ Yitzchok refuses to release him. He produced a signed document that entitles him to continue supporting R’ Ephraim Mendel, in exchange for which he would be entitled to his portion of the reward for R’ Ephraim Mendel’s Torah study. ‘We have an agreement,’ he said adamantly, ‘and I have no intention of terminating it!’
“I needed some background. Turning to R’ Ephraim Mendel, I asked him how this agreement came about, especially since I knew R’ Ephraim Mendel was exceptionally humble, and very few people knew of his vast knowledge of Torah and amazing diligence, let alone an outsider.”
“‘The Rav knows that every morning my wife and I would get up at four o’clock to begin making our bagels. After davening kevasikin (with sunrise), I would take a sefer Tehillim (Book of Psalms) in my hand, and pray as my Rebbetzin began measuring the flour to mix with the water. As she kneaded the dough, I prayed to Hashem that the dough be a consistent one. When she put the bagels in the oven, I would continue to pray that they would bake evenly, and would be tasty. Finally, after the bagels were ready, I would pray to Hashem as I walked to the market that I would quickly and easily find buyers for my wares, so that I could be finished with my work for the day, and be off to the beis ha-midrash to begin my day of Torah study. It was hard work, true, but every step of the way I would pray with all my heart, and baruch Hashem, people liked our bagels, and we made a fine living.
“‘One morning I was standing in the market peddling my wares as always when this guest, R’ Yitzchok, happened to stop buy. He wanted to buy some bagels. He started talking to himself about whether the correct beracha (blessing) on the bagels would be Hamotzi or mezonos. I offered him my opinion, and when he disagreed, I proceeded to prove to him from Shas (the Talmud) and Poskim (halachic authorities) that I was indeed correct.’
“‘Frankly, I was flabbergasted,’ R’ Yitzchok continued. ‘Who ever heard of a bagel salesman who knew Shas and Poskim with such clarity?! On the spot, I made him an impulsive yet serious offer. He had no business selling bagels like a commoner. I would support him comfortably from now on, in exchange for the honor of backing such an erudite scholar, and having some small share in his learning. We drew up a contract with the terms,’ he once again showed me the shtar, ‘and I immediately began sending him a monthly stipend. And now, I cannot fathom why, he wants out. Have I not given him generously enough?’
“‘Of course not!’ said R’ Ephraim Moshe. ‘And that is exactly my problem. I feel like I no longer need Hashem. I don’t worry about the dough, or the flour, or the customers. No more heart-felt Tehillim for an easy day. It’s all so cozy and comfortable—but where’s my relationship with Hashem!? That’s why I want out. I’m not willing to give up those heart-felt prayers— and our need to ask Hashem to give us sustenance every day—for any money in the world!’
“And I say,” concluded the Rema, “that in a city in which such a din-Torah (case) can take place… why, I’d be a fool to leave such a holy city!”
It doesn’t have to be perfect
Rabbi Hoffman writes further: This week marked the fourth yahrtzeit of the Bobover Rebbe zt”l. Those who had the privilege of having been in the Rebbe’s company will not soon forget the beauty of the Rebbe's every movement. Were it not for having known the Rebbe, it might be difficult to believe what one reads about past Torah giants - that they never moved their bodies in any way without thinking of Hashem. The Rebbe was recognized not only for his great sanctity and tremendous love for mitzvos and Torah, but also for his unequalled mentschlichkeit - he was a person that even gentiles who came in contact with him loved.
At the Rebbe’s shiva, a woman came to visit. From her appearance, it was obvious she was not an observant Jew. The Rebbe’s daughters wondered what her relationship with their father possibly could have been. “I lived in the West Side of Manhattan,” she began, “when your father came to live there in the early 1950’s. To tell you the truth,” she said, “I’m no great maven on Rebbes, so I’m not going to tell you about how holy your father was, though no doubt he was a holy man. But do you know why I came to the shiva? Because in my whole life, I’ve never met more of a mentsch than your father. Even though I wasn’t religious, he always treated me with tremendous respect, and never made me feel like less of a Jew. I used to look forward to seeing your father just walking in the street - he had such a way about him. I may not be a maven on a Rebbe - but I'm a maven on a mentsch.”
A Bobover Hasid from Brooklyn once hired a black painter to paint his house. Noticing a picture of the Rebbe in the Hasid’s breakfront, he remarked, “You know – that’s my Rabbi.” The Hasid was intrigued; it wasn’t every day that a man like this had a Rabbi - never mind a Hasidic Rebbe.
“Do you want to know why? I’ll tell you. That Rabbi - Rabbi Halberstam - once hired me to paint his dining room. When I arrived in the morning, he greeted me with a warm ‘Good morning!’ Then he asked me if I had eaten breakfast. Actually, I hadn’t, and I told him that I didn’t have time.’ You can’t work all morning without eating something - let me fetch you something to eat.’ Can you believe it - the Rebbe made me breakfast!
“Once I had eaten, I began plastering the walls. At some point, the Rebbe came over to inspect my work. ‘Your work is excellent,’ he said, ‘almost too perfect. Please, don’t work too hard to make it perfect – there’s nothing wrong with a few small rough spots here and there. Now, thousands of years ago, we had a temple - the Holy Temple (Bais Ha-mikdash). There everything had to be totally perfect - it was G-d’s house on earth. But for my house here - pretty good is good enough. Thank you for your hard work.’
“Now another time,” he continued, “I was hired to do some work by another Rabbi. He didn't bother asking me if I had breakfast. When he came to inspect my work, he found a spot that had been plastered, but was not perfectly smooth. He began ranting and raving, ‘Is this what I pay you for? It's not smooth! Do you call this plastering?’ I promised him I would smooth it out, but that wasn’t enough. He made me do the whole room over from scratch, and stood over me as I did it. ‘You may be a Rabbi, but you’re not at all like my Rabbi,’ I told him when I left. I don’t know if he understood what I meant, but he sure was shocked.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Devarim 5769
Is sponsored in honor of the Bar Mitzvah of our dear son, Yisroel Meir
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 5

רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5

This year the Jewish People will be reciting the special blessing over the position of the sun returning to the state that it was positioned in at the time of creation. This cycle occurs every twenty-eight years. It is noteworthy that the Baal HaTurim (Bereishis 1:1) writes that in the first verse of Bereishis there are seven words that contain twenty-eight letters. In the first verse of the Ten Commandments there are seven words which contains seven letters. Additionally, in the recitation of Kaddish we praise HaShem with the words yehei Shemei rabbah which has seven words which contain twenty-eight letters. This, teaches us, writes the Baal HaTurim, that one who recites yehei Shemei rabbah with all his might becomes a partner in creation and is akin to one who accepted the Torah at Sinai. It is noteworthy that the verse of Bereishis contains twenty-eight letters and this corresponds to the fact that every twenty-eight years the sun returns to the same position that it was in at creation. What is even more fascinating is that Yehoshua stopped the sun, and Yehoshua ruled over the Jewish People for twenty-eight years (Baal HaTurim Bamidbar 27:16). Furthermore, it is said (Bereishis 23:1) vayihyu chaye Sarah, Sarah’s lifetime was, and the word chaye equals 28 in gematria. The Medrash (Bereishis Rabbah 58:2) expounds on the verse (Koheles 1:5) that states vizarach hashemesh uva hashemesh, and the sun rises and the sun sets, to be referring to Sarah and Yehoshua. Additionally, the letter yud was taken from the name Sarah and placed in the name Yehoshua. Thus, we see a strong connection between the sun and the number twenty-eight.

The Kli Yakar points out that the Torah mentions numerous times in this week’s parashah the word gemalim, camels, and this alludes to the idea that Rivka performed an act of kindness with Eliezer and his camels. It is noteworthy that the word gamal is in gematria 73, and is equal in gematria to the word chesed (72), kindness.

Rabbeinu Bachye (Bereishis 23:2) writes that the word Chevron means chibur an attachment, as those who are buried in the Mearas Hamachpeila, their souls are connected above with the four camps of the Divine Presence. The Sefarim writes that the word Mearas also means to be attached, so it is appropriate that this cave was referred to as Mearas Hamachpeila , the attachment of those souls to the Divine Presence.

It is said (Bereishis 24:65) vatomer el haeved mi haish halazeh haba likraseinu, and she said to the servant, “Who is that man walking in the field toward us?” The word halazeh can be broken down as follows: the letters hay in the beginning and the end of the word equal in gematria 10, which alludes to Yitzchak, as Reb Tzadok HaKohen writes that whenever the Gemara states mipi hagevurah, from the mouth of the Almighty, this alludes to Yitzchak, and Yitzchak is associated with the giving of the Torah (the shofar blown at Sinai was the shofar from the ram that Avraham substituted for Yitzchak). The remaining letters lamed and zayin equal 37, and this alludes to the fact that Yitzchak was 37 years old when Avraham brought him up as an sacrifice.
It is said (Bereishis 18:7) hi haishah asher hochiach HaShem liven adoni, she shall be the woman whom HaShem has designated for my master’s son. The words liven adoni equal in gematria 147. This alludes to Yaakov, who lived 147 years, and in reality, he was also the son of Eliezer’s master, as Yitzchak was also the master of Eliezer, and Yaakov was the son of Yitzchak.

It is said (Bereishis 18:11) achoseinu at hayii lialfei rivavah, “our sister, may you come to be thousands and myriads.” The word rivavah (209) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Rivka would be marrying Yitzchak.

The Torah uses the word kad, pitcher, nine times regarding Rivka drawing water for Eliezer and his camels. This alludes to the idea that it is evident that Rivka was the chosen partner for Yitzchak, and the word emes in at bash is 9. Furthermore, the word kad equals in gematria 24, and this alludes to the idea that by performing acts of kindness with Eliezer, Rivka merited marrying Yitzchak and she was then adorned with the 24 ornaments mentioned in the Book of Yeshaya Chapter 3.














Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5

Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel

Prepared by Rabbi Binyomin Adler.
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Hints in the Torah
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Shabbos: Ta’am HaChaim Beshalach 5768

Shabbos: Ta’am HaChaim Beshalach 5768

Shabbos in the Parashah

In this week’s parashah we find the culmination of creation. It is said (Breishis 2:3) Vayivarech Elokim es yom hashevii vayikadeish oso, Hashem blessed the seventh day and sanctified it. The Medrash (Bereishis Rabbah 11:2) states that HaShem blessed the seventh day by providing a double portion of manna on Friday, and HaShem sanctified the seventh day by not allowing manna to fall on Shabbos. Thus, in this week’s parashah, when the Torah records the commencement of the manna falling for the Jewish People in the Wilderness, we are reading of the culmination of creation. One must wonder, however, what the association of manna is to creation. Why is the sustenance that HaShem provided for the Jewish People in the Wilderness correlated to the six days of creation and to Shabbos? In order to understand the association between the manna and creation, we must first understand a somewhat related concept. The Gemara (Pesachim 118a) teaches us that ones sustenance is as difficult as the splitting of the Sea. Yet, the Gemara elsewhere (Beitzah 16a) teaches us that one’s sustenance is decreed upon him every Rosh HaShanah, the Jewish New Year. These two statements appear to be contradictory. If HaShem already decided on Rosh HaShanah what a person’s sustenance will be, why does the Gemara state that it is difficult for one to obtain his sustenance? To answer these questions, we must look to the words of the Maharal for illumination on the subject of miracles and the natural order of events. Regarding the splitting of the Sea, it is said (Shemos 14:27) vayeit Moshe es yado al hayam veyashav hayam lifnos boker liiaisnao umitzrayim nasim likraso vayinaeir HaShem es Mitzrayim bisoch hayam, Moshe stretched out his hand over the sea, and toward morning the water went back to its power as the Egyptians were felling toward it; and HaShem churned Egypt in the midst of the sea. The Medrash (Shemos Rabbah 21:6) states that Moshe wondered to HaShem how the Sea would split, and HaShem responded that He had already stipulated with the Sea from the time of creation that it would have to split before the Jewish People. The word liiaisnao, to its power, is read as litnao, to its condition, i.e. the stipulation that HaShem made with the Sea at the time of creation that it would split for the Jewish People. The Maharal (Gevuros HaShem second introduction) expounds at length on the idea that even miracles are built in to the natural order of events. Thus, writes the Maharal, HaShem stipulated with creation that the Sea would split for the Jewish People. Based on this premise, we can explain the connection of manna to creation, and we can also understand why sustenance and other matters are as difficult as the splitting of the Sea. In essence, everything that occurs in the world is part of the natural order of events. Regarding sustenance, finding a mate, and other matters of concern in people’s lives, it is much simpler to make declarations like “the economy is bad” or “there is something wrong with me” than to acknowledge the fact that HaShem has set in motion every situation from the time of creation. Thus, people tend to believe that things will just never happen, and when a “miracle” occurs, they attribute this to an unnatural phenomenon. This, then, can be the explanation of the Gemara that states that ones sustenance or finding a mate is as difficult as the splitting of the Sea. When HaShem split the Sea, there was no difficulty involved. Rather, the splitting of the Sea, as the Maharal postulates, was part of the natural order of creation. What is difficult, however, is for people to understand that miracles are part of that natural order. This “difficulty” is based on people’s misconception that most of the time things will not go their way. Were people to realize that every challenge is an opportunity for growth and for becoming closer to HaShem, then these “difficulties” would not be perceived as such. Rather, people would realize that everything is a miracle, because all the opportunities for growth and closeness to HaShem have already been stipulated from the time of creation. In a similar vein, HaShem conditioned from creation that although manna will fall for the Jewish People in the Wilderness for six days of the week, on Shabbos there would be no manna. One may wonder if this would be deemed a miracle. The answer to this question is that based on the words of the Maharal, the fact that the Jewish People received a double portion of manna on the sixth day of the week and manna did not fall on Shabbos is clear evidence that HaShem had stipulated that people would be sustained regardless of manna falling from heaven. Thus, the fact that manna fell from heaven during the week was a miracle, yet the miracle was couched in the natural order of events from creation. In conclusion, the discussion of miracles and nature is merely a matter of perspective. The Gemara (Taanis 25a) states that when the daughter of Rabbi Chanina ben Dosa was concerned about kindling Shabbos candles without oil, her father responded, “the One Who instructed the oil to burn also instructed the vinegar to burn.” While we may perceive vinegar burning as a miracle, for those who are close to HaShem, like Rabbi Chanina Ben Dosa, vinegar and oil burning were one and the same. Hashem gave the Jewish People the Holy Shabbos so that we can see for ourselves that one does not require his sustenance to fall from heaven on Shabbos. Additionally, one will merit a double portion during the week that will sustain him on Shabbos. Thus, HaShem instituted that from the time of creation, Shabbos would function as a day of miracles. When one does not work on Shabbos, he demonstrates that a “miracle” can occur, and this miracle of Shabbos can even occur in the six days of the week as part of the natural order in the world.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Barcheini vashalom visifkod osi vies kol bnei veisi vechol amcha beis Yisroel lechayim tovim ulishalom, bless me with peace, and remember me and my entire household, and Your entire people, Israel, for a good life and for peace. The word visifkod, literally translated as remember , can also mean to redeem, as we find that Yosef told his brothers before his passing (Bereishis 50:24) velokim pakod yifkod eschem, when G-d will indeed remember you, and the Medrash (Pirkei D’Rabbi Eliezer § 47) states that the words pakod yifkod, will indeed remember, were the words that would be used by the redeemer. It is thus appropriate that on Shabbos we beseech HaShem to remember that we have suffered for so long in this bitter exile, and that he should redeem us and bring us Moshiach Tzidkeinu, speedily, in our days.

Shabbos in Tefillah

Hamelech hameromam levado meiaz, the King Who was exalted in solitude from before creation. It is said (Tehillim 93:2) nachon kisacha meiaz meiolam atah, Your throne is established from of old; eternal are You. The Medrash (Shemos Rabbah 23:1) interprets this verse to mean that HaShem’s Throne was not firmly established until the Jewish People sang shirah, praise, at the Sea, and the song began with the word az, then. When we praise HaShem, we are not merely uttering words of flattery and appeasement. We are in essence establishing HaShem’s Kingship in this world. Although HaShem is a king even without man, He is, so to speak, without a crown unless we praise Him. The Baal HaTurim (Devarim 26:15) writes that when we praise HaShem, it is for HaShem’s glory. The crowns that we so to speak bestow upon HaShem with our prayers, Hashem Himself returns those crowns to us. This idea should inspire us to constantly praise Hashem for all the good that He bestows upon us.

Shabbos Story

The father of a not-so-young yeshiva bachur told the following story: Our oldest son was soon going to turn twenty-eight, and he was still single. When we first realized it was not going to come easy, and that our younger children would in-turn suffer from the delay, my wife and I stopped sleeping at night. Every day, we would await “the” phone call, and wonder if, perhaps, today would bring relief. As the years passed, we suffered many disappointments. My entire life had become wrapped up in finding a shidduch for our son. I was nervous and overwrought constantly. I was unable to function as a father for my younger children. One Chanukah night, when my wife had taken the children to visit my mother, I stayed home, too depressed to go along. As I sat there staring at the candles, I slowly felt a tremendous sense of siyata diShemaya flow from the candles and envelop me. “Enough!” I told myself, “This cannot go on.” The following Friday night, after the little ones were asleep, I told my family the following story, which I heard from one of the gedolei hador zt”l: He had once been riding on a bus when he noticed that in the front-passenger seat sat a small boy. On his knees, he held a plastic dashboard that had a steering wheel and a horn attached to it. His gaze was fixed intently on the road ahead. As the bus veered right and left, he turned his steering wheel accordingly. Of course, when the bus stopped, he stepped on “the brakes,” and a small pneumatic psssss escaped his lips. He checked the doors and windows periodically, and honked abrasively when they were cut off. He worked hard the entire trip, much to the amusement of the passengers. “He dreams day and night about becoming a bus driver,” his father explained. “Before I got him the steering wheel, he would drive me crazy, trying to honk my horn, and getting in my way. Now, I sit him next to me, and I tell him: Gadi - start the motor and drive the bus! As you can see, he does a beautiful job, and I can do mine in peace.” “Did you hear that?” the Torah Sage later remarked. “The Almighty runs the whole show: He gives us a steering wheel, turns to us, and tells us: Nu - drive the bus! And we, small-minded children that we are, sweat and struggle to keep the bus on course. We exhaust ourselves from the effort, while ‘upstairs,’ all the passengers are amused. Our livelihood is fixed on Rosh HaShanah, yet we struggle to earn it, and work overtime to earn even more. If we feel someone is getting in our way of earning a living, we yell at him: Get outta my way... What we fail to see is that our Father is really the one driving the bus, and that while we must wave our arms and go through the motions as best we can, we should never forget that we're really just back- seat drivers.” From now on, I told my family, we are going to try to take things in stride. Your mother and I are still going to continue doing everything we possibly can, but I am going to try to keep things in perspective, and not allow stress and obsession to ruin our family. (Remarkably, a few weeks after telling his family this story, and changing his attitude, the right match came along, and his son became a chassan.)

Shabbos in Navi

Yehoshua Chapter 20

In this chapter the Navi records that HaShem instructed Yehoshua to set up the cities of refuge so that one who kills unintentionally will be able to flee to one of these cities and be saved from the avenger of the blood. The weekday is often compared to galus, exile, whereas Shabbos is akin to redemption. We should view the Holy Shabbos as our city of refuge from the perils of the weekday, and HaShem should redeem us, speedily, in our days.

Shabbos in Agadah

In the Shabbos prayers we beseech HaShem with the words sabeinu mituvecha, satisfy us from Your goodness. What does it mean to be satisfied from HaShem’s goodness? If we are satisfied from HaShem’s good, this would imply that we no longer desire good from HaShem, heaven forbid. We have explained previously that the word sava, satisfied, is related to the word sheva, which means seven. The word sheva itself, however, is often interpreted to mean plenty. Perhaps the explanation of our request sabeinu mituvecha is that HaShem bestow sheva, abundance upon us. It is further noteworthy that the word shefa translated as abundance, is similar to sheva, which can also mean abundance.

Shabbos in Halacha

Fully cooked foods can be placed near a flame for reheating. It is permissible for one to immerse fully cooked foods in a kli rishon that is off the flame. [Baked items can only be reheated in a dry kli rishon.]

Shabbos in Numbers and Words

The word Shabbos has a miluy, the fill-in of the word. Shin is shin, yud and nun. The miluy of the letter shin in mispar katan, digit sum is 1+5=6. The miluy of the letter beis is yud and tav, and in mispar katan it is 1+4=5. The miluy of the letter tav is yud and vav, and in mispar katan it is 1+6=7. When we add 6+5+7=18, and 1+8=9, and the word Shabbos in mispar katan equals 9. Thus, Shabbos and all that Shabbos contains symbolize 9, and the word emes, truth, in mispar katan, equals 9.

Shabbos: Ta’am HaChaim Beshalach 5768

is sponsored Lerefuah Sheleima

Ilana Leah Bas Shaindel Rochel bisoch shaar cholei Yisroel

I will be delivering a class in Navi this Friday night

at my home 26100 Marlowe Place in Oak Park.

The class will be 8:30-9:15

We will be studying Sefer Shmuel Perek 1 and there will be Oneg Shabbos.

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Vaera 5768

Shabbos: Ta’am HaChaim Vaera 5768

Shabbos in the Parashah

In this week’s parashah the Torah records the plagues that HaShem inflicted upon the Egyptians. Our tradition is that the Jewish People were not harmed by any of the ten plagues, despite the fact that Scripture indicates otherwise (See Ibn Ezra Shemos 7:24 and Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid). Yet, the Torah specifically elaborates on this idea regarding the plague of arov, wild animals. It is said (Shemos 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. This verse contains many subtle references to Shabbos and we will mention a few. The most glaring reference to Shabbos in this verse is that the Torah mentions the distinction between the Jewish People and the gentiles, which is one of the fundamentals of the Holy Shabbos. We recite in the Shacharis prayers the words vilo nisato HaShem Elokeinu ligoyei haratzos vilo hinchalto malkeinu liovdei fisilim vigam bimnuchaso lo yishkenu areilim ki liYisroel amchah nisato beahavah lizera Yaakov asher bam bacharta, You did not give it, Hashem, our G-d, to the nations of the lands, nor did you make it the inheritance, our King, of the worshippers of graven idols. And in its contentment the uncircumcised shall not abide. For to Israel, Your people, have you given it in love, to the seed of Yaakov, whom You have chosen. Shabbos is a day of holiness and HaShem bestowed this precious gift solely upon the Jewish People. Further reference to Shabbos in this verse is that it is said so that you will know that I am HaShem in the midst of the land. Regarding Shabbos it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabbsosai 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 writes in numerous instances that the ultimate goal of Shabbos is daas, knowledge, and daas means connection. The Sfas Emes (Vaera 5661) writes that the ultimate purpose of redemption from Egypt was so that the Jewish People would know HaShem. Thus, the function of distinguishing between the Jewish People and the Egyptians was so that the Jewish People would know HaShem, cleave to Him, and be worthy of redemption. Similarly, by preparing for Shabbos properly and observing Shabbos according to the Torah, we merit knowing HaShem and coming close to Him. Subsequently, when the Jewish People observe the Shabbos as a complete unit, we will merit the redemption, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Uvruchim heim malachecho hakedoshim vahatehorim sheosim ritzonecho, blessed are Your holy and pure angels who do Your will. There are various interpretations offered to why it is necessary to declare that the angels perform HaShem’s will, when it would seem obvious that the angels cannot do otherwise. Perhaps we can suggest that the idea of an angel performing HaShem’s will is that even when man does not follow in the ways of HaShem, angels are sent out to perform HaShem’s will regardless. Indicative of this idea is the Gemara (Sukkah 53a) that states that Shlomo HaMelech observed that the Angel of Death was depressed. When Shlomo queried as to why he was depressed, the Angel of Death informed Shlomo that the two Cutheans who attend Shlomo were demanded of the Angel of Death by heaven and he was not able to take them. Shlomo had demons transport the two men to Luz, but upon reaching the city of Luz, they died before entering the city. On the following day the Angel of Death was happy, and he informed Shlomo that the very place where the two men were demanded Shlomo had sent them. Thus, we see that even if man attempts to thwart HaShem’s will, He will have His angels carry out His will.

Shabbos in Tefillah

Kulam bichochma asisa, You make them all with wisdom. The Medrash (Devarim Rabbah 5:2) states that Shlomo HaMelech said (Mishlei 6:6) lech el nemalah atzel reeh deracheha vachacham, go to the ant, you sluggard; see its ways and grow wise. The Medrash states that Shlomo HaMelech is exhorting the lazy person to observe the ant, who only survives for a mere six months. The ant’s entire food supply is a piece and a half of wheat, yet it stores whatever it can find from wheat, barely and lentils. The reason for this is because the ant says to itself, ‘maybe HaShem will decree upon me that I will live longer and thus I will have sufficient food to subsist on.’ For this reason, Shlomo encourages us to fortify ourselves with mitzvos in this world so that we will come prepared to the World to Come. It is noteworthy that in this passage, which is taken from a verse in Tehillim (104:24) Dovid HaMelech declares that HaShem fashioned all His works with wisdom. The entire world is filled with wisdom. We only need open our eyes and then we can indulge in this overflow of wisdom that HaShem created. We must learn from the ant, which is not lazy, but diligent, in its hope that HaShem will grant it more life. We too must be diligent in our mitzvah performance and we must hope that HaShem grants us more time to live, so that we can amass more mitzvos that will be to our credit for the World to Come.

Shabbos Story

The story is told that in Radin, the town in which the great sage Rabbi Yisrael Mayer HaKohen (the Chafetz Chaim) lived, a very widespread and hurtful dispute raged for some months between two groups of people, each of them seeking to take charge of the Chevra Kadisha, the burial society. Gossip and slander flew from both sides, and each week in shul the only conversation to be heard was “the latest about the conflict.” One Shabbos the Chafetz Chaim rose after the services, stood near the bima, asked permission to address the congregants, and said, “You all know that generally I do not speak in public. Even if I were given thousands of rubles, I would not speak, because my time is more precious than money, and there is no money in the world worth my wasting time. But I cannot keep silent when week after week I see what is happening to this congregation. I cannot keep silent when I see how this dispute is tearing us apart. I am an old man and I have lived in Radin for many, many years. Over the years I have known many people in this town, people I do not see here today. Do you know why? They are buried in the cemetery. And although most of you are relatively young, every one of you sitting here today knows that at some point in time, whether we wish for it or not, whether we think about it or not, every one of us will be required to give an accounting in the Heavenly Court. Dispute is so terrible, so destructive, that even if our lives were filled with good deeds, dispute can destroy all past merits, can erase years and years of Torah learning and good deeds. Dear brothers, think how we will feel when, standing in front of the Heavenly Court, we will look down from on high at the terrible tragedy brought on our community by this dispute. We will be so disturbed, so embarrassed, that we will search for any means of justifying what we are now doing, but nothing will help, no justification will be found. Some of you will cry out, ‘G-d, why do you blame me? In our town, there lived a Torah scholar by the name of Yisrael Mayer HaKohen, who saw us fighting, and he did not utter a word to stop us.’ That is why I now beg you all, do not mention my name when you are being judged! I have enough problems figuring out how I will endure judgment in the World to Come without worrying that I will have to bear the blame for this terrible dispute as well. Remember, do not blame me for keeping quiet! I am not keeping quiet.” And with that, the elderly sage sat down and cried. When the assemblage saw how disturbed the Chafetz Chaim was by this conflict, they decided to settle it, and indeed, within days, they did so.

Shabbos in Navi

Yehoshua Chapter 18

In this chapter the Navi states that Yehoshua instructed the Jewish People to appoint for themselves three men for each tribe and they would traverse the land and describe it in writing according to their heritage, and that land would be divided into seven portions. The men followed Yehoshua’s instructions, and then Yehoshua cast a lottery for them in Shiloh before HaShem. Yehoshua then apportioned the land for the Jewish People according to their tribes. The Navi then delineates the portion that the tribe of Binyomin received. It is noteworthy that Eretz Yisroel is referred to as eretz shivas haamimim, the land of the seven nations. The nations of the world are symbolized with the number seven and seventy, as there are seventy nation in the world. Yet, the Jewish People are also symbolized by the number seven. In Kabbalah. there are seven lower sefiros aside from the three higher sefiros. Shabbos is the seventh day of the week. Perhaps the idea of dividing up the land in seven portions was to demonstrate that the seven of the Jewish People negates the power of seven that is found amongst the nations. Thus, when we observe the Shabbos, which is the seventh day of the week, we are negating the force of seven that exists amongst the nations.

Shabbos in Agadah

It is well known that one should not cry on Shabbos and one certainly should not cause others to suffer on Shabbos. What is the reason for this? The simple explanation for this is that Shabbos is a day of joy and this special day should not be marred by suffering. Alternatively, we can suggest that since we tend to undergo many trials and tribulations throughout the week, it is only fitting that we have one day a week where we are free from tears and suffering.

Shabbos in Halacha

We learned previously that certain cooked foods can be reheated on Shabbos. These are fully dry cooked foods (even if cooled), and fully cooked liquids that have not cooled completely (i.e. they are still suitable as warm drinks). Even with regard to these foods, however, there are certain restrictions as to how one can reheat them. We will now discuss various methods to reheat these foods, and what is permitted and what is forbidden. We will also discuss the halachos of a blech. Even when one can reheat a cooked food or drink, one cannot place it directly over a flame or a source of heat that is normally used for cooking. This prohibition, referred to as “initially placing on a direct source of heat,” was enacted by the Chachamim because even when the act of cooking does not apply, placing food on a flame resembles cooking and might lead to actual cooking. Thus, one cannot warm up cooked foods on Shabbos on a flame, an electric range, or inside an oven. There are, however, several unconventional methods of heating which do not fall under the prohibition of “initially placing on a direct source of heat” because they do not resemble cooking.

Shabbos in Numbers and Words

The opening words of Kabbalas Shabbos are lechu neranenah laHaShem, Come! Let us sing to HaShem. The first letters of these three words, lamed, nun and lamed, in mispar katan, digit sum, equal 11, and 1+1=2, which reflects Shabbos, when everything is double.

Shabbos: Ta’am HaChaim Vaera 5768

is sponsored is sponsored in loving memory of Meara bas Kalman Tzvi o”h,

Mary Bednarsh ob”m

I will be delivering a class in Navi this Friday night

at my home 26100 Marlowe Place in Oak Park.

The class will be 8:30-9:15

We will be studying Sefer Shmuel Perek 1 and there will be Oneg Shabbos.

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com