Shabbos: Ta'am HaChaim Toldos 5768

Shabbos: Ta’am HaChaim Toldos 5768

Shabbos in the Parashah

In this week’s parashah it is said (Breishis 25:25-26) vayeitzei harishon admoni kulo kiaderes seiar vayikriu shemo Esav veacharei chein yazta achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, the first one emerged red, entirely like a hairy mantle; so they named him Esav. After that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. There are a number of difficulties with these verses. First, why does the Torah describe Esav’s complexion whereas regarding Yaakov the Torah merely states that he was grasping on to his brother’s heel? Second, what is the significance of the fact that Yitzchak was sixty years old when she bore them? Rashi writes that this teaches us the chronology of events that led up to Yitzchak feeling the need to pray on Rivkah’s behalf. Yet, it would seem that this detail should have been mentioned prior to the birth of Yaakov and Esav and not after. The answer to these questions is that the Torah is teaching us a very profound lesson that truly defines the difference between Yaakov and Esav and thus offers us a perspective on how we should conduct ourselves in our daily lives. We find that the number sixty is a sign of strength, as it is said (Shir HaShirim 3:7) hinei mitaso sheliShlomo shishim giborim saviv lah, behold the resting place of Him to Whom peace belongs, with sixty myriads of Israel’s mighty encircling it. Yet, the number sixty, or more specifically, the letter samach, which equals sixty in numerical value, represents the Evil Inclination. This idea is reflected in the Medrash (Bereishis Rabbah 17:6) that states that the first samach that is used in the Torah is regarding the creation of the woman, and the Medrash states: the woman was created along with the Satan. This means that the woman has the power to tempt man to sin. Thus, sixty reflects a dichotomy of both good and evil. Yaakov and Esav represent two opposite ends of the spiritual spectrum. Esav, defined as done, was born complete. The Gemara (Niddah 16b) states that although it is decided prior to the birth of a child whether he will be strong or weak, smart or foolish, rich or poor, it is not predestined whether one will be righteous or wicked. Esav certainly was pre-disposed to wickedness, as is evidenced from the Medrash (Bereishis Rabbah 63:6) that states that when Rivka passed by a house of idolatry, Esav attempted to exit. Nonetheless, Esav had the choice to submit himself to the service of HaShem by aiding Yaakov. Esav, however, was complacent with his role in life, and he is aptly depicted as one who was born red. The color red reflects the pre-disposition to murder, which can be channeled towards the occupation of slaughter of animals or that one becomes a Mohel (see Gemara Shabbos 156a), performing circumcision on Jewish infants. Esav willingly chose to remain with his proclivity to murder, and the Torah depicts him as such. Yaakov, however, was grasping onto the heel of Esav. The Torah states (Devarim 7:12) vehayah eikev tishmiun es hamishpatim haeileh, this shall be the reward when you hearken to the ordinances. Rashi (Ibid) quotes the Sifri that interprets the word eikev to mean heel. The Sifri states: if the commandments that one normally tramples with his heel you will observe. Esav was not interested in the details of the mitzvos, such as the prohibition of performing the service of HaShem while in a state of intoxication or being defiled from corpse tumah. Honoring his father was sufficient for Esav, and like the pig, as long as he was able to extend his hooves and declare himself Kosher, Esav did not yearn for more. Yaakov, on the other hand, would grasp at the heel of Esav, i.e. the details that Esav forsook. The word Yaakov essentially means the one who grasps the heel. After describing Esav’s physical attributes and Yaakov’s zealousness to perform HaShem’s will, the Torah then informs us that Yitzchak was sixty years old when she bore them, as the number sixty connotes both the highest and lowest levels of spirituality. In a similar vein, the Gemara (Eiruvin 100b) mentions a prohibition not to walk on grass on Shabbos, and this prohibition is derived from the verse that states (Mishlei 19:2) viatz biraglayim chotei, and he who quickens his feet [without reflection] is a sinner. Thus, we see that when one tramples in a thoughtless manner, he is deemed to be a sinner. Shabbos is not just an entity that embraces us whether we act or not. Shabbos is a time when one must study the laws relevant to the Holy Day and one must be completely engaged in its observance and in its delights. It is specifically for this reason that the Gemara (Shabbos 118a) states that one who delights in the Shabbos is granted a boundless heritage, the heritage of Yaakov. Given that Yaakov was preoccupied with the details related to serving HaShem, he was worthy of having the Shabbos called on his name as nachalas Yaakov, the heritage of Yaakov. HaShem should grant us the strength to observe all his commandments faithfully and with zealousness, and we will then merit the arrival of Moshiach and the day that will be completely Shabbos, and rest day for eternal life.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech oseh maasei vireishis, King Who sustains the world of creation. This statement is worth examining, as it would appear that we are declaring that HaShem created the world. Yet, the term oseh, in the present tense, connotes the idea that HaShem is constantly recreating the world. This thought should inspire us to avoid complacency and we should constantly strive to create new worlds through Torah study, mitzvah observance and good deeds.

Shabbos in Tefillah

Hakol yoducha vihakol yishabchucha vihakol yomru ain kadosh kaHaShem, all will thank You and all will praise You-and all will declare: ‘Nothing is as holy as HaShem!’ One must wonder why we are constantly declaring that there is none like HaShem. HaShem is the source of our very existence, so is it not obvious that there is no one like HaShem? Rav Dessler in Michtav MeiEliyahu writes that an arrogant person wishes to depose HaShem from His Heavenly Throne and set himself on it. Thus, it is highly probable that one can come to think, heaven forbid, that there is one like HaShem. The Rambam (Hilchos Deios 2:3) writes that one should completely distance himself from any form of arrogance. In order to ensure that one will never enter the realm of arrogance, he must constantly declare that there is nothing as Holy, Exalted, and Magnificent as HaShem.

Shabbos Story

Rabbi Yitzchak of Volozhin, the son of the great sage, Rabbi Chaim of Volozhin, used to appear before the great rulers of Russia to defend the Jews and nullify harsh decrees that were being issued constantly by enemies of the Jewish people. Once Rabbi Yitzchak led a delegation of Torah sages to the palace of the Russian Czar. When he entered, the Czar immediately turned to him and said, “I have a difficult question to ask you. I know that every Shabbos, Jewish people pray and bless the Czar that he should be well and succeed in all his wars. I've even asked one Jew to translate for me the text of this prayer. But now I know that all these things are just lip service, because this prayer is said by these same Jews in every country. If this is the case, what is the meaning of this prayer? I have had many long years of war with the German Emperor, and also in Germany the Jews are praying for the victory of their king, while those here are praying for the victory of their king! How can you resolve this contradiction?” Rabbi Yitzchak answered instantly with a smile. “Behold, your own mouth has stated that this prayer was translated for you, and you know well its contents. Of course, you must have noticed that the prayer starts with the words, ‘He Who makes a path in the sea, and in mighty waters a route, He will make great and elevate and uplift... the beloved Caesar.’ The question is asked: Is there no other praise more fitting for G-d than that He directs the ships in the heart of the sea and plans a route for their travel? The answer is simple. Ships journey with the help of sails, which are blown by the wind. Picture a ship, which is now in the east and wishes to travel to the west. To do so, it needs an easterly wind. At the same time exactly, a ship is leaving the west, intending to travel to the east. This ship, we understand, needs a westerly wind. How then is it possible for ships to move about in the sea? This is the strength of G-d. So, here too, the Almighty can arrange it so that you will be victorious, and also your enemy, the Caesar of Germany, will be victorious.” This intelligent answer gladdened the heart of the Czar, and Rabbi Yitzchak merited that his words were referred to by the Czar with respect and appreciation, even though the Czar was known to be no friend of the Jews. Rabbi Yitzchak of Volozhin knew that every word in the prayers has its exact meaning and significance, and thus he was able to convince the Czar that G-d could perform the impossible for human beings. We too in our lives must be extremely careful about every word we speak and keep our word and our promises faithfully.

Shabbos in Navi

Yehoshua Chapter 10

In this chapter the Navi describes how Adoni-tzedek, king of Jerusalem, banded together with four other kings to wage war against the Jewish People. Yehoshua and the Jewish People overwhelmed the kings and defeated them, and HaShem performed a miracle, causing large stones from heaven to fall on the enemy. More died through the hailstones than the Jewish People killed by the sword. Yehoshua then gave praise to HaShem, reflecting on the miracle of HaShem allowing him to make the sun stand still until the enemies were defeated. Yehoshua then instructed the Jewish People to open the cave where the five kings had hid, and Yehoshua instructed the officers of the men of war to place their feet on the necks of the kings. This was a sign to the Jewish People that HaShem would do the same to all their enemies. There is one theme that we must constantly emphasize in our study of Scripture. The Jewish People are the dominating nation in the world, whether they win or lose the battle. Similarly, HaShem chose the Jewish People as His people and He bestowed upon us His most precious gift, which is Shabbos. The Gemara (Shabbos 118b) states that had the Jewish People only observed the first Shabbos in the Wilderness, no race or nation could have assailed them. Can we begin to imagine the significance of Shabbos observance? Let us all strengthen ourselves today and resolve that we will observe the Shabbos to the best of our ability, and then HaShem will surely allow us to defeat our enemies and bring the Ultimate Redemption, speedily, in our days.

Shabbos in Agadah

The Gemara (Shabbos 118b) states that whoever observes the Shabbos according to its law, even if he worships idols like the generation of Enosh, he is forgiven. This idea is derived from the verse that states (Yeshaya 56:2) ashrei enosh yaaseh zos…kol shomer Shabbos meichalelo happy is the man (enosh) who does this etc. who safeguards the Shabbos from desecrating it (meichalelo). Do not pronounce it meichalelo, but rather, machul lo, it is forgiven him. It is said that the word machul, besides meaning forgiven, can also be read as machol, a circle. How can one ensure that he observes the Shabbos properly? This can only be done by studying with others the laws of Shabbos, and by delighting in the Shabbos with family and fiends. One cannot assume that by staying in his room all day alone he has fulfilled Shabbos observance properly. One must join hands in a circle, with love for every Jew, and then all the Jewish People will merit having their sins forgiven.

Shabbos in Halacha

One can pour a large quantity of cold water into a small amount of hot water in a kli rishon that has been removed from the fire, provided that the mixture will not be yad soledes bo. This is only permitted, however, if the cold water is added all at once.

Shabbos in Numbers and Words

It is said regarding Shabbos (Shemos 31:16) beini uvein bnei Yisroel os hi liolam, between Me and the Children of Israel it is a sign forever. The word os in at bash spells the letters taf, pei, and aleph. The letters in mispar katan, digit sum, equal 13, and the word echod, one, is in gematria 13. Thus, Shabbos, which is referred to as echod is a sign that we and HaShem are one.

Shabbos: Ta’am HaChaim Toldos 5768

is sponsored by Mrs. Rayetta Herschfus, Andrea Bier and family,

Marc Herschfus and family, and Brian Herschfus and family, in loving memory of

Dr. Leon Herschfus of blessed memory

לזכר נשמת ר' יהודה צבי בן הרב אלחנן זצוק"ל

נפטר

ראש חדש כסלו תשס"ד

I will iy”h (G-d willing) begin delivering a class in Navi (Prophets) starting this Friday night at my home on 26100 Marlowe Place in Oak Park.

We will resume Sefer Shmuel, the first Perek.

The class will be 8:30-9:15 and there will be Oneg Shabbos

(Refreshments will be served).

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 Chaye Sara 5768

Shabbos: Ta’am HaChaim Chaye Sara 5768

Shabbos in the Parashah

In this week’s parashah it is said (Breishis 24:67) vayivieha Yitzchak haohela Sara imo vayikach es Rivka vatehi lo liisha vayehaveha vayinacheim Yitzchak acharei imo, and Yitzchak brought her into the tent of Sara his mother; he married Rivka, she became his wife, and he loved her, and thus was Yitzchak consoled after his mother. Rashi quotes the Medrash (Bereishis Rabbah 60:16) that states that the juxtaposition of the words vayivieha Yitzchak to the words haohela Sara imo teaches us that when Yitzchak married Rivka, he observed that she was similar to his mother in every manner. When Sara was alive the candle would remain lit from one Friday afternoon to the next, blessing was found in the dough, and the cloud was above the tent. When Sara died, these phenomena ceased, and when Yitzchak married Rivka, the miracles returned. The simple understanding of the idea that the candle remained lit from one Friday afternoon to the next is that a miracle occurred and the candle was never extinguished. Upon deeper reflection, however, there is a profound lesson to be gained from this phenomenon. Sara was of such stature that she did not allow the candle to become extinguished during the week. It is very easy for one to observe Shabbos, as when the sun sets on Friday, one is forbidden to engage in the thirty-nine primary acts of labor, and one is required to sanctify the day and delight in it. Yet, this is one level of observing and honoring the Shabbos. A higher level is when one conducts himself or herself throughout the week on the level of Shabbos. This means watching one speech, being meticulous regarding the honor of others, avoiding impure areas and thoughts, and constantly seeking ways to be prepared for Shabbos. The Zohar states that a Torah scholar is in the category of Shabbos. The explanation for this statement is that the Rambam (Hilchos Deios) writes that a Torah scholar is judged on a different plane than the average person. For one to truly be in the category of Shabbos, he must conduct himself the entire week on a higher plane. Rivka truly reflected these ideas, as she was raised in the house of wicked people, and she still persevered and remained righteous. When one can traverse the darkness of the weekday and still enter into the Shabbos bathed in the light of Torah and mitzvos, one has certainly experienced Shabbos in the week. When the entire Jewish People will observe Shabbos, i.e. when we will recognize that we must conduct ourselves at all times on a higher plane than the rest of the world, we will instantly merit the Final Redemption with the arrival of Moshiach, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech someich noflim, King Who supports the fallen. One must wonder who the fallen refers to. It is said (Devarim 22:8) ki sivneh bayis chadash viasisa maakeh ligagaecho vilo sasim damim biveisecho ki yipol hanofeil mimenu, if you build a new house, you shall make a fence for your roof, so that you will not place blood in your house if a fallen one falls from it. The Gemara (Shabbos 32a) asks the obvious question. Why does the Torah describe the person who may fall in the future as the nofeil, the one falling in the present? If one has not fallen yet, he cannot be deemed to be falling. The Gemara answers that the Torah is teaching us that HaShem decreed from the beginning of time that this person will fall. Thus, he is deemed to be falling in the present state. It would seem from this Gemara that every human being is deemed to be in a state of falling. While the Jewish People are always aspiring to ascend the spiritual ladder, we must bear in mind the dictum of the Gemara (Kiddushin 30b) regarding the battle that one engages in with the Evil Inclination. The Gemara states that if HaShem were not assisting the person in his struggles with the Evil Inclination, the person would not be able to subdue the Evil Inclination alone. Thus, HaShem is truly the King Who supports the falling ones. Hashem should allow us to merit overcoming our Evil Inclinations and we should serve HaShem with pure hearts.

Shabbos in Tefillah

Baruch atah HaShem Elokeinu Melech haOlam yotzeir ohr uvorei choshech oseh shalom uvorei es hakol, Blessed are You, HaShem, our G-d, King of the Universe, Who forms light and creates darkness, makes peace and creates all. This blessing contains a profound message to the Jewish People regarding our belief system. The Gemara (Brachos 11b) points out that that although in Scripture it is said (Yeshaya 45:7) yotzeir ohr uvorei ra, Who makes peace and creates evil, we do not want to attribute the creation of evil to HaShem so we instead declare that HaShem created everything. Although at first glance this may seem odd, as we appear to be concealing the fact that HaShem also created evil, in truth we are declaring that HaShem created both good and evil and we are demonstrating that even evil is ultimately for the good. Although in our present state we can not necessarily see the good in events that occur, we know that HaShem is good and desires only good for mankind.

Shabbos Story

Rabbi Dovid Glodwasser relates: I had received a plea to travel to Croatia and Bosnia and spend Shabbos with a group of people who had an urgent thirst for spirituality. They not only had not had a rabbi since the 1940s, but they had just gone through a horrifying war. Realizing the urgency of the request and what it would mean to people living through such troubled times, I could not refuse. And so I was booked on a connecting flight Thursday evening leaving New York’s JFK Airport for Vienna and continuing on to Bosnia with my final destination - Sarajevo. The flight Thursday evening was delayed for one hour in the airport and one hour on the runway. My connecting flight in Vienna was scheduled to leave within 45 minutes of my arrival. I asked the flight personnel what they thought my chances were of my making the connecting flight. They assured me that there would be no problem. However, even with their assurance, I cannot say that I was not concerned. Sure enough, moments after the flight landed in Vienna Friday morning, as I rushed to the connecting flight, I was informed that the flight had just left. I raced to the transfer desk and was told that it would be impossible to make a connection that would arrive in time for Shabbos. In fact, there would be no flights connecting to Sarajevo until possibly Sunday evening. I could not believe it! I had traveled to Europe, blocked out my entire schedule in order to spend Shabbos with these people, and now I was faced with the possibility that the trip might have been in vain! I explained to the airline supervisor how important it was that I get to Sarajevo in time for Shabbos. I was almost in tears and I begged for understanding. When the supervisor realized the urgency of this mission she told me to wait a moment and went into a back office. Moments later she emerged, smiling. “We have arranged for a jet to fly you to your destination.” Airline personnel soon arrived to escort me to the plane. To my surprise, I was the only passenger in a small plane. The far-reaching hand of Divine Providence moved swiftly that Friday afternoon and, miraculously, I arrived in time for Shabbos. I was told that usually fifteen to twenty people show up for the Friday night services. However, some additional preparations were made due to the fact that word had spread about the special guest the community would be hosting that Shabbos. The beautiful shul that once stood so proudly in the center of town had been destroyed - it had actually been systematically bombed in sections. Today, the only indication that a shul once stood there is a plaque on a brick wall of a parking lot. The group was to meet in the synagogue which is currently housed in the community center... An elderly woman approached me and asked if I would say the Kaddish for her husband. She explained that her husband had died during the war and throughout these difficult years she had never found someone to say Kaddish for his soul. She said that tonight would be his yahrtzeit (the anniversary date of a person’s passing). I told her at once that it would be my privilege to say Kaddish for her husband. Following the prayers, we all assembled in a large room where I recited the Kiddush for everyone. I personally poured a little bit of wine from the cup for each person. The spirit in the room that evening was contagious. We sang, we learned, we ate, and we discussed various topics of Torah, continuing late into the night. One of the middle-aged men came to me with his cup of wine and asked me whether he had to drink it, or if he could save it for a future happy occasion (since kosher wine was difficult to obtain). I told him he could drink some of it and save the rest. I returned to my room early in the morning exhausted, yet exhilarated from one of the most special Friday nights that I had ever experienced. The next day we studied and davened together throughout the day. The same elderly woman approached me, and fully repeated her request that I say Kaddish for her husband. She then came to me once again before the afternoon service - I assured her that I would recite the Kaddish. We said farewell to the Shabbos with a Torah class that lasted from 4:00 p.m. until 10:00 p.m. After the class, I continued to answer personal questions from various individuals. Then I noticed the elderly woman waiting to speak to me. She said to me, “Because you redeemed my husband’s soul after all these years, I would like to redeem the Kaddish that you said.” She told me her name was Leah and she presented me with what looked like a round object wrapped in silver foil. She explained that the coin was over 100 years old and was the last possession that she had of her husband’s. She wanted me to have it. I politely refused by saying that it is important for her to have a memento. She then said, “Up until now the coin was my memento, but from this day onwards, I no longer need the coin - for I have the Kaddish.” The next morning at 8:00 a.m. I was preparing to leave for the airport to fly into Sarajevo. Before I left, I wanted to say goodbye to the elderly woman who had asked me to say Kaddish. I got her telephone number from the community center and when I dialed her number a young person answered. When I asked to speak with Leah, the young person said, “I am so sorry. Leah passed on early this morning.” I then learned that her husband had not died in the recent civil strife, but during World War II. For one reason or another, she had been unable to find anyone to say Kaddish for him. She willed herself to stay alive for another 50 years until she could perform this final duty.

Shabbos in Navi

Yehoshua Chapter 9

In this chapter we learn how the Givonim deceived Yehoshua and the leaders of the Jewish People by claiming that they came from a faraway land and they wished to seal a covenant with the Jewish People. The Jewish People sealed a covenant with them and three days later the Jewish People discovered that the Givonim were really their neighbors and they resided close by. Nonetheless, to avoid a desecration of HaShem’s Name, the Jewish People did not have the Givonim killed. Rather, Yehoshua cursed them by declaring that the Givonim would always be slaves and they would function as woodchoppers and water drawers for the House of HaShem. The Givonim responded that they had acted out fear, as they had heard that HaShem had instructed Moshe to give the entire land to the Jewish People and to annihilate the inhabitants of the land. It is noteworthy that the Givonim deceived the Jewish People because of their fear of HaShem’s command. In a similar vein, HaShem has commanded us to fear Him and observe His Shabbos. The Baal HaTurim (Bereishis 1:1 quoting Tikkunei Zohar) writes that the word Bereishis is an acrostic for the words yarei Shabbos. Yet, do we really fear the Shabbos, or, in the words of the Medrash (Toras Kohanim Kedoshim 7) from the One Who commanded us regarding the Shabbos? We should learn from the Givonim and be cognitive of HaShem’s commandment to observe the Shabbos. When we observe the Shabbos, we will merit fearing HaShem, Whose glory fills the entire world.

Shabbos in Agadah

The Gemara (Shabbos 113a) states that the clothing that one wears on Shabbos should be different than the clothing that he wears during the week. The Maharal explains that Shabbos is holy and anything that is holy is distinct from materialism. For this reason, writes the Maharal, one is forbidden to perform labor on Shabbos, as labor by definition is bringing something to fruition, which is considered materialism. An object that is removed from materialism is deemed to contain honor, and for this reason ones Shabbos clothing should be distinct from the clothing that he wears during the week. Perhaps we can suggest an alternative explanation to this statement of the Gemara. Elsewhere (Sanhedrin 90b) the Gemara states that the righteous will be resurrected in the future with the very clothes that they were buried in. [There is a discussion (See Kesubos 111b and Tosfos and Gilyon HaShas Ibid) whether the righteous will be resurrected in the same clothing that they were buried in or if they will be resurrected in different clothing.] One must wonder regarding the significance of the righteous being resurrected in their clothing. It would seem that clothing is a covering for the body in this world, but in the future man will be akin to Adam HaRishon before the sin, where there was no need for clothing. Why then will the righteous be wearing clothing at the time of the resurrection? Perhaps the idea of this Gemara is that clothing, besides for the need of covering the body, also symbolizes a state of preparedness. After the sin of Adam HaRishon, HaShem clothed Adam and Chava in garments of skin. The purpose of these garments was so that Adam and Chava would be prepared for the first Shabbos of creation. It is noteworthy that the Gemara in Shabbos (113a) states that one should change his clothing, manner of walking and his manner of speech on Shabbos. The only one of these distinctions that is performed prior to the onset of Shabbos is the changing of ones clothing. Thus, it is evident that changing ones clothing prior to the onset of Shabbos is a symbol of preparedness. This then is the explanation of the Gemara in Sanhedrin regarding the resurrection of the righteous. The righteous will be resurrected in their clothing as a reward for having always been in a state of preparedness in this world. The idea is that the Gemara (Avodah Zara 3a) states that one who toils prior to Shabbos will eat on Shabbos. The period when the righteous will be resurrected is referred to as a day that is completely Shabbos. Thus, when the true Shabbos arrives, the righteous will be prepared in their “Shabbos” clothing. It is for this reason that we change our clothing in honor of Shabbos, so that we reflect a state of preparedness for this Holy Day.

Shabbos in Halacha

One can add cold water to hot tea or to coffee in a cup (kli sheini) or to hot soup in a bowl (kli sheini) but one is forbidden from adding cold water to a pot of hot water or soup (kli rishon).

Shabbos in Numbers and Words

It is said (Shemos 31:16) veshamru vnei Yisroel es HaShabbos laasos es HaShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. Here is something that is truly amazing. The words es HaShabbos laasos es HaShabbos all end with the letter taf. Perhaps the significance is as follows. The Gemara (Shabbos 118a) states that one who delights in the Shabbos is granted a boundless heritage. This heritage is the heritage of Yaakov, who was promised the land without any border. The Medrash (Bereishis Rabbah 11:7) adds that only regarding Yaakov does the Torah state explicitly that he kept the Shabbos, whereas regarding Avraham and Yitzchak the Torah does not state explicitly that they observed the Shabbos. This then can be the explanation for the words that end with the letter taf, which equals in gematria four hundred. The Gemara (Megillah 3a) states that the dimensions of Eretz Yisroel are four hundred parsa by four hundred parsa. Avraham and Yitzchak were only promised a finite area of land, whereas Yaakov was promised by HaShem a boundless heritage. Similarly, one who observes the Shabbos will not only be rewarded with the equivalent of Eretz Yisroel, which is four hundred by four hundred parsa. Rather, he will be rewarded with taf and taf and taf and taf and taf until infinity.

Shabbos: Ta’am HaChaim Chaye Sara 5768

is sponsored by Mr. & Mrs. Moshe Gasner

in honor of the marriage of their son Ari to Reena Durden.

Mazel Tov to Rabbi and Mrs. Eleazar Durden

and to the extended Gasner and Durden families.

May Ari and Reena be zoche together to build a Bayis Neeman BiYisroel.

Shabbos: Ta’am HaChaim Chaye Sara 5768

is also sponsored lizeicher nishmas Simcha Zelig ben Elimelech ob”m

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

Vayera: Sodom and Dor Deah

The Heilige Ishbitzer cites the Arizal who writes that the people of Sodom reincarnated into the Generation of the Wilderness. The generation of the Wilderness is known as the Dor Deah. Perhaps this is alluded to in the verse where it is said erdah na viereh hakitzakasah habaah eilay asu kalah viim lo edaah, I will descend and see: If they act in accordance with its outcry which has come to Me-then destruction! And if not, I will know. The word edaah can allude to the Dor Deah, the Generation of Knowledge.

Shabbos: Ta'am HaChaim Vayera 5767

Shabbos: Ta’am HaChaim Vayera 5768

Shabbos in the Parashah

In this weeks parashah it is said that subsequent to Avraham circumcising himself, HaShem appeared to Avraham. What was the reason for this unexpected visit from HaShem? Rashi, quoting the Gemara (Bava Metzia 86b) writes that it was the third day from when Avraham had been circumcised and HaShem was visiting Avraham to inquire of his welfare. Yet, we do not find that HaShem said anything to Avraham. The Ramban therefore posits that HaShem appeared to Avraham as a sign of endearment, which demonstrated that HaShem was pleased with Avraham for having circumcised himself. This, the Ramban writes, is what the Gemara means when it states that HaShem appeared to Avraham to visit the sick. HaShem did not see a need to converse with Avraham. Rather, HaShem visited Avraham as a sign of honor. Similarly, the Ramban writes that when Yaakov was returning from Lavan and was en route to Eretz Yisroel, he encountered angels, who were sent by HaShem as a sign that HaShem was pleased with Yaakov’s actions. It is noteworthy that the Gemara (Shabbos 119b) states that on Friday night when we leave shul and walk to our homes, we are escorted by two angels. What is the purpose of these angels escorting us? In a simple sense, the angels escort us home as a sign of protection and to bless our homes when they see that everything is prepared in honor of Shabbos. On a deeper level, however, HaShem sends us angels on Friday night as a sign that HaShem is pleased with the actions that we have performed during the week. Thus, the angels represent a sign that HaShem is rewarding us for our virtuous behavior. This idea sheds light on the debate whether one should recite Shalom Aleichem on Friday night or not. Some opinions maintain that one should not make requests on Shabbos, and there are also opinions that maintain that one should not request that angels bless him, as we must direct all our prayers and supplications directly to HaShem. In light of the above-mentioned explanation, however, we can suggest that since the angels are present as a sign of the honor that HaShem is bestowing upon us, there is no need to even make mention of them. They are HaShem’s emissaries but they do not arrive to perform any function. The accepted custom is that we recite Shalom Aleichem and most people request that the angels bless them, but we should still bear in mind that with the arrival of Shabbos, HaShem wishes to demonstrate His affection for His Chosen People, and He honors us by sending us His emissaries. HaShem should allow us to merit being worthy of His Presence in our midst on the Holy Shabbos.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech nisgav, King Who is exalted. What do we mean when we describe HaShem as nisgav? It is said (Tehillim 91:14) ki vi chashak vaafalteihu asagveihu ki yada shemi, for he has yearned for Me, and I will deliver Him; I will elevate Him because He knows My Name. The Shelah (Introduction) writes that this verse is said regarding those who are familiar with the secrets of the Torah. It would thus follow that when we refer to HaShem as nisgav, we are declaring that we cannot even begin to comprehend the greatness of HaShem.

Shabbos in Tefillah

Baruch HaShem hamevorach liolam vaed, blessed is HaShem, the blessed One, for all eternity. The word vaed, translated as eternity, can also be read as vaeid, which is a witness. When we acknowledge HaShem as the Source of all blessings, we are essentially witnesses to the fact that HaShem is eternal. This is similar to the statement in the Gemara (Shabbos 119b) that states that one who prays on Friday night and recites the passage of vayechulu is deemed to be a partner with HaShem in creation. When one declares that HaShem created the world, he is deemed to be a witness to creation.

Shabbos Story

This story was written by Reb Yom Tov Ehrlich, based on the writings of Rav Chaim Vital, the primary student of the great Kabbalist, the Arizal. Yosef, who had recently married, walked back from shul with his youngest brother, Dovid, to wish their mother a good Shabbos. In the house all was ready for Shabbos-the table was set and the candles glowed brightly. However, the empty seat at the head of the table upset the tranquility. Their father had died two years earlier and their mother had not found peace since then. The smile she tried to force as she wished her sons a Good Shabbos could not hide her tears. “Mommy, it is Shabbos, we are not supposed to be sad,” Yosef said gently. “But it was exactly two years ago today that your father died, how can I not cry?” she replied. “That explains this Shabbos but not last week and two weeks ago. Father is now in Gan Eden and your tears must be upsetting him. Your tears also show HaShem that you are not willing to accept His judgment. Mommy, please forgive me for speaking this way,” Yosef apologized. “You are right, I know that everyone wants me to be happy again-I will try my best,” she promised. Yosef left to go to his house and Dovid made the Kiddush on the wine. A calm serenity seemed to envelope the seudah and the entire house. As she went to sleep, the mother felt an internal peacefulness that she had not felt since her husband’s death. She began to think that she was not alone. Others have gone through it and made it and so could she. As she drifted off to sleep she dreamt that people were running and she began to run with them. They ran through a dark forest until, with a burst of light, the forest ended. The bright sun glimmered off a sparkling blue stream, running through a garden filled with beautiful flowers. Suddenly, a white-bearded Jew wearing a long white garment appeared and gently asked her if she would like to see her husband. With her heart pounding she followed him to a tree full of beautiful ripe fruit, overlooking a spacious clearing surrounded by a golden fence. There were colorfully dressed Jews sitting in rows learning Torah from a young man. The class finished and she saw the teacher approaching them. When she saw that it was her husband, she nearly fainted and leaned against the tree. When she regained her composure she cried out, “Why did you leave me at such a young age?” “Please understand that the world in which you live is a world of exile,” he explained serenely. “People are sent there to complete specific tasks or to rectify earlier transgressions. This is the true world. Before you ever knew me I was a Torah scholar and perfectly righteous. My only fault was I was unwilling to marry and bring children to the world because it would have disturbed my studies. When I left the world I began to ascend to ever higher levels but at a certain point I could not ascend any higher because I had never married and had never had children. I was sent back to the lower world to marry and have children. I married you and when our seventh child was born, I was called to return to Gan Eden. Great is your merit that I was your husband. When the right time will come, we will again live together in this world in delight.” “Why does our Yosef not prosper in his business affairs?” she continued to question. “I am sure you remember the litigation that Yosef had with another Jew,” her husband responded. “He was legally correct but was guilty of causing the other person great pain. He faced a harsh sentence but I prayed on his behalf that he be given only four hard years. In just one more year, that period will end and he will prosper.” “And what about our Dovid? Not a single shidduch has been offered and I have no money to make a wedding.” He smiled and explained: “Dovid’s wife was late in coming-she is now only thirteen years old. In five years they will move to your city, she will get engaged to Dovid and they will finance the entire wedding.” In a pained voice she asked, “And why was our three year old son killed by a drunk?” “Follow me,” her husband answered with a smile. They began to walk to a light-filled garden. Brilliant beams of multi-colored light shone from above while beautiful songbirds flew from tree to tree singing the praises of HaShem. Suddenly she saw leaping circles of fire positioning themselves near her in column-like formation followed by small angels who also settled near her. She felt her soul slipping away and her husband quickly placed a flower near her nose to revive her. A canopy made of sparkling stones appeared before her and under the canopy stood a small angelic form that she recognized as her son. “Why did you leave me when you were so young?” she asked. “Everything is done according to HaShem’s plan,” he answered. “I had been in the world once before and during one of the wild attacks against my town, gentiles had murdered my entire family. I, at the age of six months was the only survivor. A kindly gentile woman took me into her home and raised me until I was redeemed by Jews. They taught me Torah until I became a great scholar. When I left that world I was received here with great joy. I reached a point where I could not rise higher because I was nursed by a non-Jewish woman. It was decreed that I be born again to a Jewish mother and live those early years in purity. After three years there was no reason for me to remain in that lowly world so I was returned to here. You have a great merit that you helped me to reach this next level.” The child laughed softly and disappeared from view. Her husband continued: “You now see that there is an answer to all of your questions. HaShem does no evil.” He escorted her back to the tree where he had met her. “It is very good here but I cannot bear to see your suffering. You will do me a great favor by living happily. A shidduch has been proposed for you. Please accept it.” With that he vanished and the old man led her back through the forest. She awoke a different person, soon remarried and lived a life of contentment.

Shabbos in Navi

Yehoshua Chapter 8

In this chapter the Navi records how Yehoshua and the Jewish People captured the city of Ai, burned it to the ground and hung the king of Ai on a tree until nightfall. The capture of the city was accomplished through a clever ambush regarding which HaShem instructed Yehoshua. One must read the Navi inside to gain a complete understanding of what transpired but what is noteworthy is that after apparently having been defeated by the people of Ai, HaShem assured Yehoshua that now that they had meted out justice to Achan for taking from the spoils of Yericho, the Jewish People would be victorious. This idea finds its parallel in our lives as well. Throughout the week we may encounter challenges and obstacles that impede our service of HaShem. Yet, when Shabbos arrives, all harsh judgments are removed and we are granted entrance into HaShem’s palace. Let us capitalize on this opportunity to dine at the King’s table and then we will merit the day that will be completely Shabbos and a rest day for eternal life.

Shabbos in Agadah

The Gemara (Sanhedrin 58b) states that a gentile who observes Shabbos is liable the death penalty and similarly, a gentile who studies Torah is liable the death penalty (Ibid 59a). What is the association between these two rulings? Perhaps one idea is that the Gemara (Shabbos 86b) states that all opinions concur that HaShem gave the Torah to the Jewish People on Shabbos, and the Gemara (Avodah Zara 2b) also states that HaShem offered the gentiles the Torah and they refused to accept it. Given these two facts, it follows that a gentile cannot study Torah, as the gentiles rejected the Torah, and the gentiles cannot observe Shabbos, as the very Torah that they rejected was given to the Jewish People on Shabbos.

Shabbos in Halacha

One cannot add to a kli rishon liquid condiments that were cooked during processing, such as ketchup and mustard. One can use these liquid condiments, however, when the food is transferred to a kli sheini.

Shabbos in Numbers and Words

In the Shabbos prayers we often use the word ritzei, be favorable, to entreat HaShem. The word ritzei in mispar katan, digit sum, equals 16, and 1+6=7, which alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Vayera 5768

is sponsored by the Godfrey family in memory of their mother,

grandmother and great-grandmother Raitzel bas Yitzchak, Mrs. Regina Schey

niftarah 6 MarCheshvan 5738, October 18, 1977.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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