Shabbos: Ta’am HaChaim Shemos 5768

Shabbos: Ta’am HaChaim Shemos 5768

Shabbos in the Parashah

This week we commence a new book in the Torah, the Book of Shemos. The Ramban refers to the Book of Shemos as the Book of Geulah, Redemption. In continuing with the theme that we mentioned last week regarding unity, it is noteworthy that the parashah commences with the verse that states (Shemos 1:1) veileh shemos bnei Yisroel habaaim mitzraymah es Yaakov ish uveiso bau, and these are the names of the Children of Israel who were coming to Egypt; with Yaakov, each man and his household came. Despite the fact that the Jewish People are set to descend into exile and slavery, the Torah provides the antidote before the punishment. The Gemara (Yoma 9b) states that the Bais HaMikdash was destroyed because of sinas chinam, unwarranted hatred amongst Jews. The Egyptian exile was precipitated by the hatred that the brothers had for Yosef. The antidote for this enmity amongst the brothers was unity. We find later in the parashah that Moshe goes out to his brothers. Moshe acted in this manner despite the fact that he grew up in the royal palace and he could have justified himself by remaining inside the palace and not acting on behalf of his downtrodden brethren. Thus, an act of brotherhood and unity was what led to the redemption from Egypt. It is fascinating to note that the actual exodus culminated with the offering of the Korban Pesach, regarding which the Maharal writes that the underlying theme of the Korban Pesach is unity. This idea is reflected in the fact that the offering was required to be eaten whole, in one house, a bone could not be broken, and numerous other aspects that reflect unity (see Maharal in Gevuros HaShem §60 for further explanation of this concept). Thus, the exile was catalyzed by needless hatred, and the exodus was predicated on unity and culminated in an offering that symbolizes unity. The Medrash (Targum attributed to Yonasan ben Uziel Shemos 2:24) states that the Jewish People were redeemed when they all repented without anyone being aware of each other’s repentance. The conventional form of repentance is where the Jewish People assemble and pray and fast in unison. Yet, the Jewish People in Egypt were required to distance themselves from idolatry and become one with HaShem. This form of repentance necessitated that each Jew reflect on his actions in private and repent from his sins. Additionally, while the Jewish People were enslaved to the Egyptians, aside from one or two individuals, there was no slander amongst the people [The Medrash (Shemos Rabbah 1:30) states that Moshe claimed that the Jewish People were not deserving of redemption because there were slanderers amongst them. However, Reb Tzadok in Ohr Zarua Latzaddik §7 explains that Moshe hid the Egyptian that he killed in the sand, and the Medrash (Ibid 1:29) states that this alludes to the idea that the Jewish People would not reveal the secret that the Egyptian had been killed.] This was a sign of unity. Furthermore, the Jewish People were required to be circumcised before being redeemed, and the Rambam (Moreh Nevuchim 3:49) writes that circumcision is a sign of brotherhood. Thus, circumcision reflects unity, and in the merit of this display of unity the Jewish People were deemed deserving of redemption. In a similar vein, Shabbos is the culmination of the week. Whereas the week has potential for strife and discord, the Holy Shabbos reflects unity, where we are one with HaShem with HaShem, His Torah, and His people. When we observe the Shabbos properly, we will merit the Ultimate Redemption, regarding which it is said (Micah 7:15) kimei tzeischso mimitzrayim arenu niflaos, as in the days when you left Egypt I will show it wonders.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Modeh ani lefeonecho HaShem Elokai vEilokei avosai al kol hachesed asher asisa imadi vaasher atah asid lassos imi viim kol bnei veisi viim kol briyosecho bnei vrisi, I give thanks before You, HaShem, my G-d and the G-d of my ancestors, for all the goodness You have done with me and which you will do with me, with all my household, and with all Your creatures who are my fellows. This declaration is awe-inspiring, as we thank HaShem for the kindness that he performs with the entire world. How often do we thank HaShem for being benevolent to others? It is difficult enough to thank HaShem for the good that He performs with us. To declare that HaShem is good because of the kindness that He performs on behalf of the entire world is nothing short of remarkable. Perhaps this unique declaration is recited on Shabbos because we are free from our pursuit of materialism and we can recognize that Hashem controls everything that occurs in the world, so it is only fitting that we praise Him for the kindness that He performs with our household and with all of His creatures.

Shabbos in Tefillah

Mah rabu maasechah HaShem, how great are Your works, HaShem. The word mah, normally translated as how, can also be understood as an exclamation of wonder. It is truly amazing how great the works of HaShem are. It is said (Devarim 10:12) viatah Yisroel mah HaShem elokecha shoeil meimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states, do not read mah, rather meah, as this alludes to the daily requirement that one recite one hundred blessings. The Baal HaTurim (Devarim 10:12) writes that the word mah in at bash equals one hundred. We can suggest that the word mah itself reflects praise. Similarly, in the Hagadah Shel Pesach we recite the words mah nishtanah halaylah hazeh mikol haleilos, literally translated as why is this night different from all other nights. Homiletically, however, we can interpret this passage as follows. The word nishtanah is from the root yashan, which means old. Reb Yaakov Emden writes in his siddur that in his opinion, the greatest miracle that has occurred to the Jewish People is our survival amongst the gentiles throughout the generations. Thus, we can suggest that in the Hagadah we are declaring the following: Mah, how remarkable it is that nishtanah halaylah hazeh, we have been in the darkness of exile for so long, and we still survive and flourish in our service of HaShem. Hashem should allow us to renew our service to Him and then we will merit the Ultimate Redemption, speedily, in our days.

Shabbos Story

In the house of Reb Yechezkel Abramsky, the Shabbos table was always set early Friday morning. Reb Yechezkel once related, “my wife’s grandfather (author of the Ridvaz commentary on the Talmud Yerushalmi) was seriously ill. Sitting at his beside, I heard him say, ‘Master of the universe! What is it that I must pledge to merit a speedy recovery? I wrote a commentary on the Talmud Yerushalmi. Do You wish that I also write a commentary on Talmud Bavli?’ The Ridvaz then feel silent, as if he were asleep. When he awoke, he called to his wife and said, ‘from now on, when I return from shul on Friday morning, we must set the table for Shabbos. It was revealed to me that by pledging this, my life will be extended. Soon afterward, the Ridvaz’s condition improved dramatically.

Shabbos in Navi

Yehoshua Chapter 17

In this chapter the Navi continues to delineate the inheritance of the tribe of Yosef. It is said (Yehoshua 17:14) vayidabru bnei Yosef es Yehoshua leimor madua nasata li nachalah goral echod vichevel echod vaani am rav ad asher ad koh beirchani HaShem, the children of Yosef spoke to Yehoshua, saying, “Why have you given me an inheritance of [only] a single lot and a single portion, seeing that I am a numerous people, for HaShem has blessed me to such an extent?” The Sfas Emes writes that Yosef reflects Tosefes Shabbos, adding on to Shabbos. Perhaps this idea is alluded to in this verse, as the children of Yosef declared that HaShem has blessed them to such an extent, i.e. not only do they earn the blessing of Shabbos, but this blessing extends itself into the week. This is alluded to in the fact that the word koh in mispar katan equals 7, and Shabbos is the seventh day of the week.

Shabbos in Agadah

On Friday evening we recite Kabbalas Shabbos where we welcome the Shabbos. What does it mean to welcome the Shabbos? Is Shabbos not a day that comes whether we welcome it or not? Why is it necessary to welcome the Shabbos? In the prayer of Lecho Dodi we recite the words likraas Shabbos lechu vineilcha, to welcome the Shabbos, let us go forth. Yet, the word likraas, whose root is kara, means to call. The Medrash Toras Kohanim beginning of Vayikra) states that the word kara denotes a term of endearment. Perhaps we can suggest that when we are welcoming the Shabbos, we are essentially stating that Shabbos is endearing to us, and we go forth to welcome and embrace the Shabbos like a long-lost friend.

Shabbos in Halacha

Tea bags or tea leaves cannot be immersed in hot water that is yad soledes bo on Shabbos, no matter what kind of vessel one wishes to immerse the tea bag or leaves in. One must therefore prepare tea essence before Shabbos, and this is accomplished by pouring water over the leaves or tea bags and allowing them to steep in the water. If the essence of tea is kept hot during Shabbos i.e. on the blech, it is best to pour some essence into a glass and then add hot water to it. If the essence is not kept hot, one must first pour hot water into a cup (kli sheini), and then add the essence.

Shabbos in Numbers and Words

The Medrash (Shemos Rabbah 1:28) states that Moshe requested from Pharaoh that the Jewish People be granted one day of rest every week, and Pharaoh agreed to allow the Jewish People to rest on Shabbos. It is noteworthy that when Pharaoh decided to rescind this grant, it is said (Shemos 5:5) vayomer Pharaoh hein rabim atah am haaretz vihishbatem osam misivlosam, and Pharaoh said, “Behold! The people of the land are now numerous, and you would have them cease from their burdens. The word vihishbatem contains the word Shabbos.

Shabbos: Ta’am HaChaim Shemos 5768

is sponsored by Avraham and Rochel ElChonen

shevach vehodaah laHashem al kol hatov

vial simchas nisuiin shel Aharon and Aviva

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.

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

Shabbos: Ta'am HaChaim Nitzavim-Vayeilech5767

Shabbos: Ta’am HaChaim Nitzavim-Vayeilech 5767

Shabbos in the Parashah

In this week’s parashah, Nitzavim, the Ramban writes that the Torah instructs us regarding the mitzvah of Teshuvah, repentance. The simple meaning of repentance is that one should stop sinning, regret having sinned, and accept upon himself not to return to the sin. The commentators write that the word Shabbos is derived from the words shav, return. How does Shabbos reflect repentance? The Sfas Emes writes that the idea of Shabbos is that one rests, i.e. he returns to his source. Essentially, on Shabbos all of creation returns to its source. This is a profound idea. When one repents, he is not merely abandoning his sins. He is returning to his original state of being. To put this in modern terms, there are two types of products that one can purchase. One can purchase an item brand new, i.e. never used, or he can purchase a remanufactured product. The remanufactured product may serve his purpose, but most people would choose to purchase the new product. Why is this so? Apparently, new is better and one feels that there is more of a guarantee that the product will not malfunction. In the same vein, we appear to function without having repented from our sins, but in truth, we are not ourselves. The Kabbalists write that when one sins, and especially when one becomes angry, his soul leaves him. We do not view the person who has sinned as dead. Yet, it is said (Yechezkel 18:32) ki lo echpotz bimos hameis neum HaShem Elokim vihashivu vichyu, for I do not desire the death of one who should die-the word of the Lord HaShem/Elokim. Turn [yourselves] back and live! The commentators interpret this verse to mean that one who has not yet repented is deemed to be dead. Can one imagine believing that he is alive when for all practical purposes he is dead? Strange as this may sound, when one has not repented, he is not really counted amongst the living. When one repents, however, he has returned to the source of life. On Shabbos, despite the travails and challenges of the weekday, which at times may leave one feeling spiritually dead, one is resurrected and is a new person. For this reason one is required to change his Modus operandi on Shabbos. On Shabbos one is required to speak differently, walk differently, and even study Torah that he has not studied during the week. One who truly feels that he has been resurrected will certainly conduct himself differently. Thus, it is not surprising that the Medrash (Vayikra Rabbah 29:12) states that on Rosh Hashanah, one becomes like a new person. When one repents, it is as if he has gone back in time to the beginning of creation, when the world had not yet been sullied by the sins of mankind. This is the last Shabbos of the year and it is well known in Judaism that the end of a time period can always atone for everything that has occurred prior. Now that we view Shabbos as the paradigm of repentance, we can appreciate the opportunity that we all have in making this last Shabbos of the year the atonement for everything that we have done throughout the year. The reason for this is because Shabbos and Rosh Hashanah both reflect a fresh start, when one is resurrected from the dead, i.e. by repenting from his sins. HaShem should grant all of the Jewish People the opportunity to repent from our sins, and in the merit of repentance and Shabbos observance, we should merit the fulfillment of the verse (Yeshaya 1:27) Tziyon bimishpat tipadeh vishaveha bitzedakah, Zion will be redeemed through justice, and those who return to her through righteousness, with the arrival of Moshiach Tzidkeinu, speedily in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech zach, King Who is pure. It is said (Tehillim 24:3-4) mi yaaleh vihar HaShem umi yakum bimkom kadsho, niki chapaim uvar leivav asher lo nasa lashav nafshi vilo nishba limirmah, who may ascend the mountain of HaShem, and who may stand in the place of His sanctity? One with clean hands and pure heart; who has not sworn in vain by My soul, and has not sworn deceitfully. One who wishes to ascend to HaShem must be pure and clean. Similarly, we find by the commandment to light the Menorah that it is said (Bamidbar 8:1-2) vayidabeir HaShem el Moshe leimor, dabeir el aharon viamarta eilav behaloscha es haneiros el mul penei hamenorah yairu shivas haneiros, HaShem spoke to Moshe, saying, “speak to Aharon and say to him; when you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light. Rashi writes that Aharon was required to kindle the lights until the flame ascended by itself. Perhaps this statement alludes to the idea that one must purify himself to the point that his soul is capable of ascending by itself to HaShem. Hashem is pure, and in order for us to emulate Him and to ascend to Him, we must also be pure.

Shabbos in Tefillah

Keil hahodaos, G-d of thanksgivings. We have discussed previously the idea of thanksgiving and how we are to express our thanks to HaShem. Perhaps there is another interpretation to the idea of thanksgiving and it is reflected in this declaration. Hashem is the G-d of thanksgivings. It would not seem plausible to explain this to mean that HaShem thanks us for what we do. Rather, the idea is that the Medrash (Vayikra Rabbah 27:2) states that one should not engage in self-aggrandizement by stating, “look at what I have accomplished! I have donned tzitzis, I have placed a mezuzah on my house etc.” because HaShem will respond, “who gave the person the garment to place the tzitzis, and who gave the person the house so he can place the mezuzah.” Thus, HaShem is the G-d of thanksgivings, because even when a person seeks to praise HaShem through mitzvah performance, it was HaShem who gave the person the capability to perform the mitzvah. The word hodaah, normally defined as thanksgiving, can also mean confession. Thus, instead of boasting about the performance of a mitzvah, one should confess that it was HaShem Who gave the person the wherewithal to perform the mitzvah.

Shabbos Story

A non-observant Jew in the diamond business went to a show for dealers in Los Vegas, Nevada. The show was Thursday, Friday, and Saturday. At a convention of diamond dealers you can expect to find a lot of Shomrei Shabbos. This man noticed that on Friday afternoon, all the observant Jews packed up their stuff, left the convention hall, and went to a different hotel so they could observe Shabbos. So he approached one of the Shomrei Shabbos Jews and asked, “I do not understand you guys. You are here for three days, you pay a lot of money to be here, the convention is not even half over, and you are walking away from it?” The Shabbos-observant Jew responded, “Shabbos is Shabbos!” The non-observant Jew thought to himself, “If these guys are leaving the convention a day and a half early, after all the money they paid and all the money they could make, I must see for myself what these guys are into.” So he packed up his own stuff, went with them to the hotel, and spent his first heiligah [Holy] Shabbos in Las Vegas, Nevada. And he did so, only to remain a shomer Shabbos yid ad hayom hazeh [Sabbath observant Jew “until this very day”].

Shabbos in Navi

Yehoshua Chapter 1

I am introducing this year a new feature in Shabbos: Ta’am HaChaim, called Shabbos in Navi. I will be presenting every week a short synopsis of a chapter in Navi, the Prophets, with a connection to Shabbos.

In this chapter, upon the passing of Moshe, Hashem instructs Yehoshua regarding the Jewish People crossing the Yarden, the Jordan River. Hashem instructs Yehoshua to be strong and that anyone who will rebel against Yeshaya will be put to death. There are two ideas that are expressed in this chapter. One idea is the concept of a Torah scholar passing away and another Torah scholar taking his place. Moshe has passed on and now Yehoshua assumes the mantle of leadership. The Zohar states that a Torah scholar is akin to Shabbos. When one righteous person passes on, another one is born or assumes the mantle of leadership. The Medrash (Bereishis Rabbah 58:2) refers to this as the setting and rising of the sun. Similarly, the Medrash (Bereishis Rabbah 60:16) tells us that when Sara kindled the Shabbos lights, they remained lit from one Shabbos to the next. When Sara passed on, this miracle ceased. When Yitzchak married Rivka, however, the miracle resumed. Another idea that is expressed here is the commandment to fear the leader. In a similar vein, the Tikkunei Zohar states that the word Bereishis forms the words yarei Shabbos, fear of Shabbos. On Shabbos, we rejoice in the kingship of HaShem, but there is also an element of fear of Shabbos. We should merit to respect and fear Torah scholars and we should merit respecting and fearing the Shabbos.

Shabbos in the Daf

Kesubos 7b

The Gemara states that the blessing of the bridegrooms is recited amongst ten males for the seven days of celebration. Rav Yehudah qualified this statement to be referring to a situation where there is a panim chadashos, a new face, i.e. a person who had not been in attendance at any of the prior festivities. Tosfos notes that Shabbos is deemed to be a panim chadashos, as the Medrash states: Mizmor shir leyom HaShabbos, a psalm, a song for Shabbos (Tehillim 92:1) HaShem said, “a panim chadashos has arrived, so let us sing praise.” Shabbos is deemed to be a new entity, and as explained above, it is for this reason that Shabbos reflects Teshuvah, repentance, because when one repents, he is deemed to be a new creation.

Shabbos in Halacha

If a ladle is left in the pot for an extended period, or if it is immersed many times in succession, all the halachic authorities agree that the ladle is deemed to be a kli rishon. However, the bowl in this case is only deemed to be a kli sheini, and one cannot add baked or uncooked seasoning unless the soup is transferred to a kli shelishi or if the soup cools below yad soledes bo. It should be noted that the question concerning a ladle is not relevant to pre-cooked seasonings, i.e. salt, which all opinions agree that it can be added to a kli sheini.

Shabbos in Numbers and Words

We commence the Kabbalas Shabbos prayers with the words lechu neranenah laHashem nariah litzur yisheinu, Come! Let us sing to HaShem, let us call out to the Rock of our salvation. The words litzur yesha equal in gematria to the word HaShabbos.

Shabbos: Ta’am HaChaim Nitzavim-Vayeilech 5767

is sponsored lizchus Yaakov Ben Miriam Bracha, shefa bracha vihatzlacha

Have a wonderful and delightful Shabbos and a K’siva V’achasima Tova

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