Shabbos: Ta'am HaChaim Lech Lecho 5768

Shabbos: Ta’am HaChaim Lech Lecho 5768

Shabbos in the Parashah

In this weeks parashah the Torah records a dispute between Avraham and his nephew Lot. Avraham discovers that Lot is allowing his shepherds to graze the sheep in other people’s property. It is said (Breishis 13:8-9) vayomer Avram el Lot al na sehi mirivah baini uveinceho uvein roay uvein roecha ki anashim achim anachnu, halo chol haaretz lefeonecho hipared na maalay im hasemol vaiminah veim hayamin viasmeilah. So Avram said to Lot; “Please let there be no strife between me and you, and between my herdsmen and your herdsmen, for we are kinsmen. Is not all the land before you? Please separate from me; If you go left then I will go right, and if you go right then I will go left.” The commentators wonder what happened to Lot, who at the time that Avraham set out on his journey, was righteous. How could Lot have turned sour so suddenly? The standard answer to this puzzle is that Lot was blinded by the wealth that he gained in Egypt. Once a person becomes wealthy, his worldview changes, and Lot was no different. What is interesting is that Avraham chose to abandon Lot at this juncture. Although no one seeks strife, it is difficult to understand why Avraham did not attempt to reconcile his differences with Lot regarding the grazing of the sheep. The Torah merely states that immediately subsequent to the quarrel, Avraham requested from Lot that he depart from his midst. It would seem that Avraham felt that until now Lot was dependant on him, whereas now, with his newly acquired wealth, Lot would be able to fend for himself. This being the case, Avraham decided that he could no longer tolerate Lot’s presence. This idea is reflected in the words of the Ramban (Shemos 19:1), who writes that it is likely that HaShem only gave the Torah to the Jewish People and the Erev Rav (the rabble that left Egypt-see Rashi to Shemos 12:38) were separated from the Jewish People. This teaches us that when the righteous are on a mission, they must separate themselves from evil. Similarly, in the prayer of Kegavna that is recited Friday night by those who pray Nusach Sefard, it is said: when the Shabbos arrives, she unifies Herself in Oneness and divests herself of the Other Side (any trace of impurity); all harsh judgments are removed from her, and she remains alone with the Oneness of the holy light… All wrathful dominions and bearers of grievance flee together-and there is no power but she in all the worlds. Despite the fact that during the week we may encounter people and ideologies that bespeak evil, on the Holy Shabbos there is no place for evil. Given the fact that we have just emerged refreshed and purified from the Yomim Noraim, the Days of Awe, and the great joy of Sukkos and Simchas Torah, it is worth taking stock of how we honor the Shabbos. I once heard a Rav say that we are prohibited from bringing into the Sukkah utensils that will violate the sanctity of the Sukkah. Yet, are we as particular as to what we allow into our homes?! The same principle should apply with regard to the Holy Shabbos. We welcome the Shabbos by declaring that HaShem is our King and that Shabbos is the source of all blessing. In order to be true recipients of that blessing, it is incumbent upon us to ensure that we do not engage in mundane talk on Shabbos and that we are preoccupied with prayer, Torah study and offering songs and praises to HaShem. In this manner we will surely merit to honor and delight in the wonderful gift of Shabbos that HaShem bestowed only upon His Chosen People, and then we will merit the arrival of Moshiach Tzidkeinu, and a place in the World to Come, which will be a day that will be completely Shabbos and rest day for eternal life.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech malchei hamelachim, King Who reigns over kings. We describe HaShem as King Who reigns over kings. What does this mean? In the simple sense, we are stating that despite all the power that appears to be vested in kings of flesh and blood, HaShem’s power is even greater than that power. This explanation, however, poses a difficulty, as it implies that the kingship of HaShem is in the same realm as that of human kings, and this certainly cannot be true. The answer to this question can be found in the words of the Netziv, who writes (Shemos 11:4) that even the forces of evil draw their strength from HaShem, and when HaShem revealed Himself in His glory in Egypt, all the forces of evil were destroyed. HaShem’s revelation was able to subdue even the greatest amongst the forces of evil and impurity. Similarly, when we declare that HaShem is the King Who reigns over kings, we are stating that all kings draw their strength from HaShem, and HaShem has the power to subdue all kings.

Shabbos in Tefillah

Barchu es HaShem hamevorach, Bless HaShem, the Blessed one. This pronouncement is one of the most fascinating passages in Jewish liturgy. The Chazan calls out to the congregation to bless HaShem Who is blessed. We already know that the word baruch does not mean blessed. Rather, it means that we acknowledge HaShem as the Source of all blessings. Given this understanding, what is our intention when we ask the congregation to bless HaShem as the Source of all blessings? It would appear that we are exhorting the congregation to acknowledge HaShem as the Source of all blessings. Yet, the Arizal and other Kabbalists mention a fascinating idea regarding the recital of Barchu. The Kabbalists write that on Friday night when the Chazan calls upon the congregation to bless HaShem and the congregation responds with baruch HaShem hamevorach liolam vaed, Blessed is HaShem, the Blessed One, for all eternity, the congregation gains the neshamah yeseira, the extra soul that enters into a Jew on Shabbos. Furthermore, when the congregation responds with Barchu, a heavenly voice goes out and declares, “fortunate are you, Holy Nation, that you offer your blessings below, so that the ones above should be blessed. You are fortunate in this world and in the World to Come.” Thus, we see that the repetition of Barchu has profound significance in this world and in the world that is above us. Perhaps another dimension to this declaration is that the Medrash states that HaShem created the world with the letter bais because it reflects blessing, whereas the letter aleph reflects a curse, such as in the word arur. The Ibn Ezra in his commentary to Bereishis wonders about this Medrash, as there are many words that begin with the letter bais and denote evil concepts. The Maharal (Tiferes Yisroel 34) refutes the words of the Ibn Ezra, and the Maharal writes that the explanation of the Medrash is that the letter bais intrinsically reflects blessing, as two signifies the commencement of expansion and growth. Thus, the word baruch reflects expansion and continued blessing, so it follows that we commence our prayers with the Chazan exhorting the congregation to follow suit and acknowledge HaShem as the source of all blessings.

Shabbos Story

There was once a salesman from Deal, New Jersey, whose business required him to travel around the country for several weeks at a time. He was an observant Jew, and he always tried to schedule his trips around stops for the Sabbath in places where kosher food was more readily available. This way he could stock up for the coming week. One of his usual stops for Shabbos was in Memphis, Tennessee. On one of his trips to Birmingham, Alabama he contacted the president of a company which he was hoping to get an account with. His attempts in the previous years had been unsuccessful. However, this particular year he was pleasantly surprised. The president wanted to meet with him, and he made an appointment for that day. Unfortunately, the president was in a meeting which took longer than he had expected, and the salesman was told to return the next morning, which was Friday. The same scene repeated itself the next morning, and the salesman needed to get to Memphis, pick up his food, and check into his hotel before sundown. He burst into the president's office and told him it was now or never. He received a small order, and left. He made it to Memphis too late to get his food, but he decided to at least spend the Sabbath in the better hotel across the street. Embittered by the “mess” he had gotten himself into he took a room and began to unpack. To his utter disbelief, he found in the closet of room a certified kosher meal enough to serve ten people. He even found wine! He could not imagine where it came from, but it had obviously been abandoned. He thanked G-d for the wonderful gift and enjoyed the Sabbath. Some weeks later he was back home with some friends, and he overheard them speaking about their trip to Memphis, and how it had been cut short by a health problem. “What ever happened to all that food we brought in?” one of them said. The salesman interrupted. “I know what happened to it.” All eyes were now on him. “I ate it.” [The story is taken from the book Visions of Greatness, by Rabbi Yosef Weiss.]

Shabbos in Navi

Yehoshua Chapter 7

In this chapter it is said that Achan violated the cherem, the ban that Yehoshua had placed on anyone taking from the spoils of Yericho. The Navi interjects with the incident that occurred at the city of Ai, where the Jewish People lost thirty-six men in battle, and this distressed Yehoshua greatly. Hashem informed Yehoshua that the reason for this tragedy was because a Jew had sinned by taking from the spoils of Yericho. Through the Urim Vetumim, the letters that lit up on the breastplate of the Kohen Gadol, the High Priest, Yehoshua then identified Achan from the tribe of Yehudah as the culprit. Achan confessed his sin and he was the put to death by stoning. The Medrash (Yalkut Shimoni Yehoshua) states that Achan was punished with death by stoning because he stole on Shabbos, and the punishment for one who violates the Shabbos is death by stoning. We see from here the gravity of the sin when one violates the Shabbos. Hashem should allow us to study the laws of Shabbos and thus we will be able to observe the Shabbos properly.

Shabbos in Agadah

Shabbos and Milah, circumcision, are both referred to as an os, a sign. What is the association between Shabbos and milah? The Baal HaTurim in the beginning of Bereishis writes that the word Bereishis forms the words bris aish, a covenant of fire. Why is milah associated with fire? The Medrash (Bereishis Rabbah 48:8) states that Avraham Avinu stands by the gates of Gehinnom and does not allow anyone who has been circumcised to enter into Gehinnom. Similarly, the Gemara (Sanhedrin 65b and see Rashi Ibid) states that although all week the wicked are punished with the fires of Gehinnom, on Shabbos the fires of Gehinnom rest. Furthermore, the Pirkei D’Rabbi Eliezer (18) states that in the merit of Shabbos one is saved from the fires of Gehinnom. We can also suggest that the Gemara (Yoma 28b) states that Avraham Avinu fulfilled the entire Torah, even the mitzvah of eruvei tavshilin. The word eruv can also be interpreted to mean mixture (see Daas Zekanim MiBaalei HaTosafos Bereishis 18:8). Thus, the Gemara is stating that one who in this world observes Shabbos by cooking a mixture of hot food and eating it hot on Shabbos, will merit that he will be saved by Avraham from the fires of Gehinnom. (see Baal HaMaor to Rif Shabbos 16b and Rema Orach Chaim 257:8.)

Shabbos in Halacha

One can use pre-cooked seasoning, i.e. salt and sugar, on dry foods, even in a kli rishon. One should never use uncooked foods on solid foods in any vessel until they cool below yad soledes bo.

Shabbos in Numbers and Words

When Yom Tov occurs immediately prior to Shabbos, one makes an eruvei tavshilin by taking a loaf of bread and a cooked item such as an egg, a piece of fish, or a piece of meat. He then recites a blessing and a declaration, allowing him to prepare food and light candles from Yom Tov to Shabbos. It is noteworthy that the word tavshilin forms the word Shabbos and the remaining letters equal in gematria 100. The Gemara (Yoma 28b) states that Avraham Avinu fulfilled the entire Torah before it was given, even the mitzvah of eruvei tavshilin. The Maharal explains that this demonstrates that Avraham was always prepared. We can suggest further that one prepares for Shabbos and on Shabbos one must also be meticulous to recite 100 blessings, as it is much more difficult to recite the 100 blessings on Shabbos than it is during the week. This is due to the fact that there are fewer blessings in the Shemone Esrei, so on Shabbos one should ensure that he recites blessings on foods and other items that require blessings.

Shabbos: Ta’am HaChaim Lech Lecho 5768

is sponsored by Yossi and Rivky Adler

in honor of the birth of their daughter Esther Miriam.
Mazel Tov to the grandparents Rabbi and Mrs. Shmuel Adler of Chicago

and to Mr. and Mrs. Jeff Abraham of Oak Park, Michigan.

May they all see much nachas from Esther Miriam

and be zoche to be megadel her to Torah Chupah Umaasim Tovim

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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Lech Lecho 5768: Where we come from

It is said (Bereishis 15:1) al tira Avram, do not fear Avram. The Medrash (Bereishis Rabbah 76:1) states that it only states “do not fear” regarding one who has what to fear. The Heilegeh Ishbitzer writes that when Avraham killed the kings, he became fearful. The reason for this fear was because the idea that one is more successful than his friend is because he has within him more service of HaShem and more good deeds. Yet, if the life of ones friend were to be nullified because of his actions, one would be afraid, as HaShem created the other person also and HaShem certainly has a need for the other person to exist.

For this reason Avraham was afraid when the kings were killed. HaShem therefore informed Avraham that he had no need to fear as the lives of the kings in contrast to the lives of the Jewish People were negligible. The reason for this is because the source of the Jewish People’s souls is from the Supreme Source and HaShem entered into a pact with Avraham and Avraham was shown his Source of existence.

This idea is very profound. We tend to fear others who are wealthier than ourselves and we also fear those who are stronger than us. With regard to other Jews, it is obvious that we are all hewn from the Same Source. Regarding our relationship with the gentiles, it would be foolish for us to envy them, as their existence is negligible in contrast to the souls of the Jewish People. Let us examine our ways and return to HaShem, the Source of our existence.

Shabbos: Ta'am HaChaim Noach 5768

Shabbos: Ta’am HaChaim Noach 5768

Shabbos in the Parashah

In this weeks parashah the Torah records how HaShem nearly destroyed the world by bringing a flood. The only survivors of this devastation were Noach and his immediate family members. While we are accustomed to understanding the flood as a punishment for the corrupt actions of that generation, it would seem to be difficult to view the destruction as a reward. This would be similar to one contracting a life-threatening illness and his friend would attempt to comfort him by stating that he should view the illness as a reward. Let us examine the concepts of reward and punishment and we will see that the idea that destruction can be viewed as a reward is not as preposterous as it sounds. We must first ask ourselves why HaShem brings destruction to the world. The Ran in his Derashos (Derush 10 Version 2) poses the following question. If HaShem observes the laws that are written in His Torah, how can HaShem punish someone for violating His will? It would seem that if HaShem exacts retribution from someone for his actions, it is a form of revenge, and the Torah states explicitly that one is forbidden to take revenge. The Ran answers that when HaShem punishes a person, he is not taking revenge. Rather, HaShem is afflicting the person in this world or in the next world so that one will earn atonement and be cleansed from his sin. Thus, the term punishment regarding one who suffers because of his sins is not a correct term. Rather, one is being rewarded with afflictions that will ultimately bring him closer to HaShem. While it is true that the generation of the Flood forfeited their portion in this world and in the World to Come (Gemara Sanhedrin 107b ), Noach and his family were allowed to live and to rebuild the world. The Zohar states that Noach represented Shabbos. The real Shabbos will be in the World to Come, when those who have merited will be rewarded with an eternal rest. We must adopt an outlook that what may at times appear to be a punishment is in essence a reward. There are times when all those who appear to be punished are in essence being rewarded, and there are times when only some of those who are being punished are really being rewarded. Yet, the Meshech Chochmah (beginning of Parashas Vaera) writes that the whole liberation from the bondage of Egypt was justified so that Yehoshua and Calev were the only Jews over twenty years of age and under sixty years of age who entered Eretz Yisroel. Based on a Gemara in Sanhedrin (111a), the Meshech Chochmah posits that the Final Redemption could occur in the same manner, where HaShem will bring the redemption for only two individuals. The salvation of Noach was akin to redemption. The whole world was destroyed and only Noach and his family were allowed to live, and that life was granted to them so they could continue serving HaShem in this world. Every Shabbos we merit the neshama yeseira, an extras soul, and this allows us to be liberated form the shackles of the exile and the drudgery of the weekday. When Shabbos ends, however, the neshama yeseira leaves us, and we are once again cast into the bondage of the external world in which we are forced to toil. If all of world Jewry were to observe one Shabbos, we would be liberated from the exile. Scripture (Yeshaya 54:9) refers to the flood as mei Noach, the waters of Noach. We can interpret these words homiletically to mean that the waters of The Flood themselves were the reward that HaShem granted Noach and his family. Noach reflects Shabbos, as Shabbos is the greatest reward that HaShem proffers upon the Jewish People in this world. Noach was saved by building an ark for himself and his family. Shabbos is our spiritual “ark” where we can bask in HaShem’s Presence. The Torah states that Noach sent out a dove to see if it would find dry land to rest. The dove was unable to find a resting place, and it returned to Noach. Noach then waited and sent the dove out again. Pirchei Shoshanim quotes the Zohar that states that the dove finally found a place to rest on the day that was Shabbos. Thus, the true liberation from The Flood occurred on Shabbos. Hashem should grant us respite from the long and bitter exile, and we should merit the fulfillment of the verses that are said prior to the mentioning of mei Noach, (Ibid 7-8) birega katon azavtich uvirachamim gedolim akabtzeich, bishetzef ketzef histarti fanai rega mimeich uvichesed olam richamtich amar goaleich HaShem, for but a brief moment have I forsaken you, and with abundant mercy will I gather you in. With a slight wrath have I concealed My countenance from you for a moment, but with eternal kindness shall I show you mercy, said your Redeemer, HaShem.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech laveish rachamim, King Who dons mercy. What does it mean that HaShem dons mercy? This would imply that Hashem is normally not merciful. Rashi (Bereishis 1:1) writes that HaShem created the world with the Attribute of Justice, and when HaShem saw that the world could not exit with justice alone, He incorporated in the world the Attribute of Mercy. Thus, in essence HaShem rules with justice. Yet, for the sake of sustaining the world, HaShem dons His cloak of mercy. HaShem should allow us to merit His great mercy and we should witness the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in Tefillah

Melech yachid kel chei HaOlamim, King, Unique One, G-d, Life-giver of the world. The culmination of the blessing Yishtabach is that HaShem is our king, the Unique One, G-d, and Life-giver of the world. We praise HaShem as our king, but the concept of king may at times be abstract for us. The idea that HaShem gives life to the entire world is somewhat easier to contemplate, as we are constantly breathing. It is noteworthy that the Zohar states that man dinafach midilei nafach, one who breathes is breathing from HaShem Himself. Perhaps this praise of HaShem as king and as life-giver go hand in hand, as once we acknowledge that HaShem gives us life, we can accept Him as King, because it is the king Himself Who is the Source of our every breath.

Shabbos Story

The Picciotto family of Aram Tzova in Syria functioned as consuls for various European countries. They were known for their integrity and for their wisdom and the rulers of the countries would often turn to the members of the Picciotto family for assistance in various matters. A king once sought to purchase fine horses in Syria and the king dispatched a trusted minister to travel to Aleppo to contact the consul, Señor, Moshe Picciotto. The king wished that Señor Moshe would use his keen eye and business acumen to locate for the king the swiftest and most beautiful horses available. The minister arrived in Aram Tzova with much pomp and ceremony on a Shabbos morning. The gentile authorities lavished the minister with great honor, precious gifts and long, flattering speeches. Everyone in a position of power in Aleppo was in attendance, except for the consul himself, Señor Moshe Picciotto. Although the visit of the minister warranted ones attendance, Señor Moshe served a greater King, and he would not even dare to contemplate desecrating the holy day of Shabbos for a visitor, no matter how distinguished that personage may be. The gentiles used Señor Moshe’s absence as an excuse to poison the minister’s mind against Señor Moshe. The minister was already upset that Señor Moshe had not been there to greet him, and by the end of the day the minister was prepared to believe the worst stories about Señor Moshe. When Señor Moshe arrived on Sunday morning, the minister only spent a few moments conversing with him, and then he dismissed him without even mentioning the purpose of his visit. The minister chose instead to solicit the services of the flattering non-Jewish officials, who sought out the most magnificent horses in Aleppo. Subsequent to procuring the horses, the minister visited the consul in Damascus and informed him how he had been treated by Señor Moshe. The minister then told the consul that he would avenge his honor and upon returning to the king, he would recommend that the king remove the Jew from his post. The consul, a friend of Señor Moshe, remained silent, and when the minister left, the consul immediately composed a letter to Señor Moshe, warning him of the danger. The consul hoped that Señor Moshe would find a way to protect himself from the minister’s schemes. The consul, however, left the letter on his desk, where it was buried beneath a pile of papers. The minister was en route to the palace of the king on one of the finest steeds that he had purchased, when suddenly, without warning, the horse reared up on its back legs, and its front legs hit a nearby wall. A stone dislodged from the wall and pierced the minister’s skull, killing him instantly. The king, who cared more about his beautiful horses than his dead minister, was excited about the new additions to his stables. “Señor Moshe has outdone himself,” he murmured, admiring the beautiful high bred beasts. The king then sent a letter to Señor Moshe, thanking him for his keen insight in choosing the fine horses. As an afterthought, the king mentioned the minister’s untimely death. The letter was sent to the consul in Damascus, who would ensure that the letter would reach Señor Moshe. When the secretary of the consul saw the letter from the king that was to be forwarded to Señor Moshe, he recalled that another letter had recently been written to this same consul in Aleppo. After rummaging around on the consul’s desk, the secretary found the first letter, and, afraid that the consul would be angered that the letter had not been sent, the secretary had both letters sent to Aleppo. Señor Moshe first opened the letter from the consul, and when he read its contents, he paled. This was bad news, as the minister had been offended and was planning revenge. Señor Moshe knew very well how damaging a few lies could be. His heart was racing as he cautiously opened the second letter. This letter contained the seal of the king himself. Could this be even worse news? Was it possible that the king believed the libels of the minister? Was Señor Moshe now to face the wrath of the monarch? Upon reading the letter, however, color returned to Señor Moshe’s face. He lifted his eyes to HaShem in gratitude and wonder, as the king had heaped praises upon him and had thanked Señor Moshe for his efforts. Upon reading of the minister’s strange death, Señor Moshe realized what had occurred. Señor Moshe immediately summoned the scholars of the city and informed them how he had been saved by a great miracle, and that there was a miracle within the miracle. Hashem caused that on that day he should receive the first letter so that he should not have to worry even for a moment, thus allowing him to spend all his time helping his Jewish brethren.

Shabbos in Navi

Yehoshua Chapter 6

In this chapter it is said that HaShem instructed Yehoshua that the Jewish People should encircle the city of Yericho one time, for a period of six days. The Kohanim would carry the ram-shofros before the Aron, and on the seventh day, they shall go around the city seven times, and the Kohanim should blow with the shofars. When there will be an extended blast with the ram’s horn and they hear the sound of the shofar, the people shall cry out with a great cry, and the wall of the city will fall in its place. The Jewish People cried out and the Kohanim blew with the shofros, and the people heard the sound of the shofar and they cried out with a great shout. The wall fell in its place and the people entered the city and conquered it. They destroyed everything in the city by the edge of the sword. It is noteworthy that Yehoshua had informed the people that upon capturing the city, the city and all that is in it shall be consecrated property for HaShem. The Medrash (Tanchumah Naso 28) states that Yehoshua decided this on his own, stating, “The Shabbos is completely holy, and so the spoils of Yericho should also be consecrated to HaShem.” This idea should serve as a powerful lesson for us, as given the holiness of Shabbos, all our actions on Shabbos should reflect the service of HaShem. Shabbos is HaShem’s day, and we are enjoined to delight in His day.

NEW Shabbos in Agadah

The Gemara (Shabbos 118b) states that if the Jewish People were to observe two Shabbosos, we would be redeemed from the exiles. In light of this profound statement, I would like to focus on various aspects of Shabbos, both in Halacha and in custom, which every Jew can aspire to, in enhancing the Holy Shabbos. One of the most important aspects of Shabbos does not even occur on Shabbos. The Gemara (Beitzah 16a) states that Shammai would find a sheep and designate it for Shabbos, and upon finding a choicer sheep, he would designate that sheep for Shabbos. Shammai would thus eat the entire week in honor of Shabbos. One must wonder why someone would honor the Shabbos during the week when the Torah commands us to honor the Shabbos on Shabbos. Perhaps we can suggest a novel approach to explain the philosophy of Shammai. The Sefarim write that the word Shabbos means to return, i.e. to repent. It is well-known that Rabbeinu Saadia Gaon would do Teshuvah for the inadequacy of his previously performed good deeds. In a similar vein, Shammai would eat in honor of Shabbos, i.e. he would do Teshuvah, but then he would find a better way to do Teshuvah, as ultimately, one can always become closer to HaShem. This thought should inspire us to use Shabbos as a means of coming closer to HaShem.

Shabbos in Halacha

One is prohibited from adding any seasoning, such as pepper or sugar, to hot soup while in a pot (kli rishon). Seasoning that was cooked during processing, like salt or sugar, can be added once the soup is transferred to a kli sheini. One cannot add uncooked seasoning to a kli sheini until the soup cools below yad soledes bo. One can, however, add uncooked seasoning to a kli shelishi.

Shabbos in Numbers and Words

It is said in the Book of Yehoshua (6:19) that all the silver and gold and vessels of copper and iron are holy to HaShem; they shall go to the treasury of HaShem. The Medrash (Tanchumah Naso 28) derives from this verse that since the spoils of Yericho were taken on Shabbos, they were consecrated to HaShem. It is noteworthy that the word Bereishis, when one scrambles the letters, forms an acrostic for the words Reishis shelal Yericho beShabbos tavo Otzar, the first spoils of Yericho on Shabbos shall be brought to the treasury [of HaShem].

Shabbos: Ta’am HaChaim Noach 5768

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 V’Zos Habracha-Bereishis 5768

Shabbos: Ta’am HaChaim V’Zos Habracha-Bereishis 5768

Shabbos in the Parashah

This Shabbos is Parashas Bereishis, when we commence the cycle of the Torah reading. Prior to Bereishis we have Shemini Atzeres and Simchas Torah, and there is a time-honored tradition to connect the end of V’Zos Habracha to the beginning of Bereishis. The Torah ends off with the following verses (Devarim 34:11-12) 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 has to wonder why the Torah would choose to mention this episode as the conclusion of the Torah. Would it not be fitting to conclude with an incident that depicts the Jewish People in a positive light? The Sifri actually lists other miracles, such as the slaying of the first born Egyptians, the splitting of the sea, and the giving of the Torah. I would like to suggest an idea based on what I found to be a fascinating insight into Shabbos written by Rabbi Pinchos Winston on www.torah.org. Rabbi Winston explains that HaShem, so to speak, hides Himself in nature, yet, this goes against HaShem’s “nature”, so hiding is deemed by HaShem to be “work.” Shabbos, however, is when HaShem rested, so to speak, from this “work,” and revealed His Presence to us, thus allowing Shabbos to be a day of eternity. Using this premise, we can understand why Rashi writes that the Torah concludes with Moshe breaking the Luchos. When the Jewish People created the Golden Calf, they caused in a sense that HaShem should hide His Presence from the Jewish People. The Gemara (Eiruvin 54a) states that prior to the Luchos being broken, there was no concept of one forgetting the Torah that one studied. This is akin to HaShem hiding Himself, as the Jewish People, the Torah and HaShem are all one, so if HaShem chose to conceal His Presence from us, He also was required to conceal somewhat the light of Torah from us. Although Moshe breaking the Luchos appeared to be catastrophic, the Torah provides the antidote with Bereishis, where HaShem created the Original Light. When HaShem saw that the wicked would not be deserving of this great light, HaShem hid the light for the World to Come. Nonetheless, on Shabbos and Yom Tov this light is revealed. We are thus very fortunate to have Shabbos and Yom Tov, when we are keenly aware of the Divine Presence. The Zohar states that on Shabbos, Moshe returns the crowns that the Jewish People forfeited upon worshipping the Golden Calf. Apparently, the crowns reflect the light that was lost when the Jewish People fashioned the Golden Calf, and it is through the Holy Shabbos that we gain back that great light. Hashem should bless us that we merit the great light that is contained within Shabbos and Yom Tov, and we should merit the light of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech kabir, King Who is powerful. How do we sense HaShem’s power? The obvious way to perceive HaShem’s power is by witnessing a thunder storm or any other “natural” occurrence. I would like to suggest a different answer, based on what I recently read in a Sefer called Pe’er Yashar from Dr. Peter Rosenzweig from Chicago. He quotes there an amazing insight into HaShem’s humility. The Gemara (Megillah 31a) states that wherever you find the greatness of HaShem, there you find His humility. One must wonder, then, where in the beginning of the Torah that describes HaShem creating the world do we find HaShem’s humility? His greatens is obvious, as He created the world with Ten Utterances, but where is His humility? Dr. Rosenzweig writes that the Torah does not state Elokim bara Bereishis, HaShem created the world. Rather, it is said Bereishis bara Elokim, in the beginning HaShem created the world. Thus, HaShem did not mention His Name as the first word in the Torah. This truly reflects HaShem’s humility. Most authors commence their writings with a description of who they are or why they wrote the book. HaShem in His humility chose to “shun the limelight” and He did not write His Name as the first word in the Torah.

Shabbos in Tefillah

Habocheir bishirei zimrah, Who chooses musical songs of praise. What is the message contained within this praise of HaShem? Why is HaShem great because He chooses musical praises? Perhaps the answer to this question can be found in the High Holiday liturgy, where we contrast the praise that the angels offer HaShem and the praise that HaShem receives from the Jewish People. Although we are human beings and are prone to sin, HaShem still prefers our praises over the praises of the angels. Thus, we praise HaShem as being the One Who chooses musical songs of praise, because we are grateful to HaShem that He praises our songs and praises over the songs and praises of the angels.

Shabbos Story

So much of life is being in the right place at the right time or being in the wrong place at the wrong time. The Sadigerer Rebbe had to be in Vienna on Shabbos Parshas Zachor, March 12, 1938. That was a very inopportune Shabbos to be in Vienna. On that Friday the brown shirted Nazis marched into Vienna and ransacked Jewish homes. Subsequently, the Nazis invaded Vienna and that was the beginning of the end for Viennese Jewry. [Ironically, the famous Reichman Family was also in Vienna in 1938. That Shabbos was supposed to be the Bar Mitzvah of the eldest brother Edward Reichman. Unfortunately-or at least what they thought was unfortunate at the time-Mrs. Reichman’s father who still lived in Hungary (in Beled) had a stroke. They wanted very much that the grandfather should be at the Bar Mitzvah, but he was in no condition to travel to Vienna. So the week before the Bar Mitzvah the Reichman family with three of their children left Vienna to celebrate the Bar Mitzvah in Hungary. Samuel Reichman (the father) never stepped foot in Vienna again. That is how he was able to make it out of Europe. He fortuitously happened to be in Hungary.] The Sadigerer Rebbe had no such luck. The brown shirted Nazis zeroed in on every prominent Jew they could find. They grabbed Jews out of cabs out of shuls, out of every place they could find them. They captured the Sadigerer Rebbe. This is the background to the story I want to tell. I will relate what happened to him very soon. Years later, Reb Chatzkel Besser visited Tel Aviv. Early one morning, he was walking into the shteibel of the Sadigerer Rebbe. He noticed the Jewish street cleaner sweeping the street and the sidewalk on the block of the shteibel. When the street cleaner reached the sidewalk immediately in front of the shteibel, he stopped sweeping, walked past the shul, and then resumed his cleaning operation on the next block. Reb Chatzkel Besser sensed anti-religious discrimination here and went over to the street cleaner and objected. “What is wrong with this piece of sidewalk?” The street cleaner responded, “HaRebbe lo noten reshus.” (The Rebbe does not allow me to sweep there.) Reb Chatzkel Besser did not believe him and repeated his question to which the street cleaner repeated the same answer. He thought the street cleaner was making up the story or just being lazy. He went into the Rebbe and asked him directly, “Why will the street cleaner not sweep in front of your shteibel?” The Rebbe put him off and did not give him a straight answer. This was Friday morning. He kept badgering the Rebbe Friday night, Shabbos morning, Shabbos afternoon: “What does it mean ‘HaRebbe lo noten reshus’?” At the end of Shabbos the Rebbe explained the true story to his guest. When he was in Vienna that Shabbos in March 1938 the Nazis took him and dressed him up in one of the uniforms of the street cleaners of Vienna and they gave him a tiny little broom. They placed him by the steps of the Vienna Opera House and ordered him to clean every step. Of course, this was a humiliating experience for the Rebbe. He was wearing one of those little street cleaner’s caps and essentially holding a tooth brush, cleaning the massive steps of the Vienna landmark. He related that at that moment he made a “deal” with the Ribbono shel Olam. He said, “Master of the Universe, if You help me escape from here I promise You I will sweep the streets of Eretz Yisrael.” He made it out and he kept his promise. When he arrived in Eretz Yisrael and set up a shteibel there, he accepted upon himself that he would not let anyone sweep outside his shteibel-he would do it himself. Every day, he would sweep the sidewalk in front of his shul because of the deal he made with the Almighty, in the tradition of Yaakov Avinu.

Shabbos in Navi

Yehoshua Chapter 5

In this chapter it is said that that all the nations in the Land of Canaan heard that HaShem had dried up the waters of the Jordan River and they were all afraid of the Jewish People. At that time HaShem instructed Yehoshua that he should circumcise the Jewish People a second time as the Jews in the Wilderness had not had circumcision performed to them. The Jewish People the camped in Gilgal and they celebrated Pesach there on the fourteenth of Nissan. The manna then ceased to fall and that year the Jewish People ate from the grain of the Land of Canaan. It is noteworthy that upon entering Eretz Yisroel, the Jewish People celebrated Pesach which is referred to as Shabbos, and the manna ceased to fall from heaven. The Medrash (Bereishis Rabbah 11:2) states that the blessing and sanctity of Shabbos is reflected in the manna, which fell in a double portion on Friday and did not fall on Shabbos. The blessing of Shabbos is both in the bounty and in the lack of work. One must delight in the Shabbos, as the Zohar states that the blessing of the six days of the week has its source in the Holy Shabbos. Yet, one must desist from work on Shabbos, so that the blessing of Shabbos can have its effect on the weekday. Many Jews have experienced the rewards of their sustenance being provided for when they observe Shabbos properly. We should merit that all of the Jewish People observe one Shabbos properly, and then Moshiach will arrive, and our work will be performed by others.

Shabbos in the Daf

Kesubos 35b

The Gemara states that one who kills an animal on Shabbos will be liable the death penalty and will be exempt from monetary compensation. Shabbos is unique from all the days of the week. The holiness of the day requires us to be aware of the ramifications if we were heaven forbid to violate the day. Hashem should allow us to be knowledgeable in the laws of Shabbos so that we can observe the Shabbos properly.

Shabbos in Halacha

One cannot add baked croutons (soup nuts) to a pot of soup (kli rishon) or to a bowl (kli sheini) into which the soup was poured. If a ladle was used to transfer the soup, however, one can add croutons to the bowl. One is also allowed to put croutons in a bowl and pour soup on them with a ladle. The same law is true for challah or matzah. [Deep-fried croutons can be added directly to the pot or bowl.]

Shabbos in Numbers and Words

It is said (Bereishis 2:1) Vayechal Elokim bayom hashevii melachto asher asah, by the seventh day Hashem completed His work which He had done. The word vayechal in mispar katan, digit sum, equals twelve, and this alludes to the amount of times that Shabbos is mentioned in the Torah.

Shabbos: Ta’am HaChaim V’Zos Habracha-Bereishis 5768

Have a wonderful and delightful Shabbos, and a superb Yom Tov

Prepared by Rabbi Binyomin Adler.

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