Shabbos: Ta’am HaChaim Vayikra-Zachor 5768

Shabbos: Ta’am HaChaim Vayikra-Zachor 5768

Shabbos in the Parashah

This week is Parashas Zachor, when we read aloud how Amalek, the archenemy of the Jewish People, sought to infiltrate the Jewish camp and they were defeated by Yehoshua and the Jewish army. We read Parashas Zachor prior to Purim as Haman, the enemy of the Jewish People in Persia, was a descendant of Agag, the Amalekite king. The commentators point out that for all practical purposes, the true Amalekite does not exist amongst us anymore. Yet, we are still biblically commanded to remember the evil that Amalek sought to perpetrate towards the Jewish People and how HaShem has promised us that the memory of Amalek will eventually be obliterated. One must wonder how we can be required to remember the evil wrought by Amalek and how we can be instructed to obliterate the memory of Amalek, when Amalek does not exist in the physical form. In order to gain a better understanding of this obligation, we must first examine the festival of Purim and how we relate to this holiday in a practical manner. We celebrate Purim by reading Megillas Esther, making a feast, giving presents of food to our friends and by proffering charity to the indigent. What is the significance in these four rabbinically ordained mitzvos? I recently saw a fascinating explanation from one of the Gerrer Rebbes regarding Mordechai’s exhortation to Esther. It is said (Esther 4:13-14) vayomer Mordechai lihashiv el Esther al tidami vinafsheich lihamaleit bais hamelech mikol haYehudim ki im hachareish tacharishi baeis hazos revach vihatzalah yaamod layehudim mimakom acher viat uveis avich toveidu umi yodeia im laeis kazoos higaat lamalchus, then Mordechai said to reply to Esther, “Do not imagine in your soul that you will be able to escape in the king’s palace any more than the rest of the Jews. For if you persist in keeping silent at a time like this, relief and deliverance will come to the Jews from another place, while you and your father’s house will perish.” The conventional understanding of these verses is that Mordechai was warning Esther that if she did not act, then HaShem would save the Jewish People through other means, but Esther and her family would not survive. The Gerrer Rebbe, however, understands that Mordechai was informing Esther that the way to accomplish the salvation was by viat uveis avich toveidu. The Gerrer Rebbe renders the word toveidu, normally translated to mean perish, as to forfeit your life. Thus, Mordechai was instructing Esther that the vehicle to salvation was by forfeiting her life for the Jewish People. Based on this premise, we can begin to understand the particular manner in which we can approach our requirement to remember what Amalek sought to do the Jewish People and how we are required to obliterate the memory of Amalek. Amalek was willing to forfeit their lives in order to destroy the Jewish People, so we must act in the same manner and sacrifice our lives for HaShem and His Torah. The Gemara (Megillah 7b) states that one is obligated to become intoxicated on Purim until he cannot distinguish between cursed is Haman and blessed is Mordechai. The Seder Hayom writes that one is required to become so intoxicated that he falls to the ground. The reason for this, writes the Seder Hayom, is because Haman sought to spill our blood to the ground, so we must act in a manner that counters Haman’s desires. Based on the interpretation of the Gerrer Rebbe, we can place this ruling in perspective and also understand an incident recorded in the Gemara. We become intoxicated to the point that we are willing to forfeit our lives for HaShem, and the Gemara demonstrates this with an incident where Rabbah and Rabbi Zeira celebrated the Purim feast together. Rabbah killed Rabbi Zeira and then brought him back to life. This Gemara clearly is telling us that on Purim one must attain a level where he is willing to forfeit his life for HaShem. Now we can understand the function of the four mitzvos that we perform on Purim. We feast and drink and become intoxicated, and we thus demonstrate that we are willing to forfeit our lives for HaShem. Furthermore, we give each other food gifts. Unlike the rest of the festivals where we essentially conduct private feasts, on Purim we are required to give of our food to others. This also reflects on our sacrifice for HaShem and His people. Additionally, we are obligated to give alms to the poor, to the extent that we must fulfill the rabbinic dictum that kol haposehit yad nosnim lo, anyone who extends his hand on Purim receives charity. This certainly is a sacrifice on our parts. Lastly, we are required to read the Megillah, and we must even forgo Torah study to fulfill this mitzvah. For a Jew, studying Torah is akin to a fish swimming in water, and we are still required to interrupt our Torah study for the reading of the Megillah. There can be no greater sacrifice than forgoing Torah study. Thus, the four mitzvos that we perform on Purim all reflect a degree of sacrifice, which counters the sacrifice that Amalek and their descendant Haman demonstrated in threatening the Jewish People. 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. Proof of this is because some of the Jewish People violated the first Shabbos and this violation was followed by the arrival of Amalek. We are required to sacrifice everything except our lives to observe Shabbos. The Medrash (Esther Rabbah 1:9) states that the reason Achashveirosh was able to conduct his parties is because the Jewish People had desecrated the Shabbos. It is well known that when we slack off in our sacrifice for mitzvah performance, the gentiles are allowed to dominate us. Its should be HaShem’s will that we observe the Shabbos and the festivals properly, and then we will merit the fulfillment of the verse that the Jewish children quoted to Haman (Yeshaya 8:10) utzu eitzah visufar daberu davar vilo yakum ki imanu kel, plan a conspiracy and it shall be annulled; speak your piece and it shall not stand, for G-d is with us.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Vihaseir mimeni umikol bnei veisi umikol amcha bais Yisroel kol minei choli vechol minei madveh, remove from me, from all my household, and from Your entire nation Israel, every manner of illness, every manner of pain. One of the primary reasons that we beseech HaShem to remove from us all illnesses and pain is so that we can serve Him properly. The Rambam (Hilchos Teshuvah 9:1) maintains that the rewards that re mentioned in the Torah serve the purpose of allowing us to lead healthy and fruitful lives in the service of HaShem. Thus, all our prayers should be focused on requesting from HaShem that He provide us with the necessary tools to serve Him properly.

Shabbos in Tefillah

Viain zulasecho, there is nothing except for you. Can we imagine a world that only contains HaShem and nothing else? As strange as this may seem, the truth is that our current existence is based on this truism. We all exit in HaShem’s world. Reb Yeruchem Levovitz compares our existence in this world to a guest who is invited to a wedding. Can the guest complain about the choice of food, music or flowers? Similarly, we are guests in HaShem’s world and we must conduct ourselves in a proper manner. The Kozhnitzer Maggid writes that although we have been given free choice, it is very limited. We should use this limited free choice wisely to make the correct decisions in serving HaShem.

Shabbos Story

During World War I, many of the Jews of war-torn Poland fled to take refuge in Austria. One year on Shabbos Chanukah, Rav Moses Flesch, the Rav of a shul in Vienna, gave a speech about the strength and determination of Yehudis in standing up for what she knew was right at the time of the Chanukah story. He continued by noting that while Yeshivos had spread throughout Europe and a proper Jewish education was available to boys, there was unfortunately no similar option for girls, who were forced to attend public school and received only a rudimentary religious education at Sunday schools. Lacking a solid background, the girls were all too often swept up in the anti-religious movements of the time, often corrupting other family members with them. Rav Flesch stressed the need for a modern-day Yehudis to step forward and establish a suitable system of formal education for Jewish girls so that they would remain religious and so that the yeshiva students would be able to marry G-d-fearing girls. While everybody in the packed shul heard his inspiring words on that fateful day, only one girl up in the crowded Ezras Nashim truly “heard” the message – her name was Sarah Schneirer, who was inspired by his address to establish the modern Beis Yaakov movement to give Jewish girls an opportunity to receive a proper Jewish education!

The Imrei Emes was once present at a Rabbinical conference in Warsaw called to discuss the burning issues of the day and to brainstorm possible solutions. However, there was one man present who seemed to take great pleasure in finding problems and poking holes in every single proposal which was mentioned. Eventually, the astute Imrei Emes approached the critic and said that because he seemed to be so good with questions, he would like to pose to him one of his own. In the beginning of Parshas Yisro, Rashi writes that Yisro was known by seven different names. One of the names was Yeser, which refers to the fact that a portion of the Torah was added based on his suggestion to Moshe to establish a system of courts and judges. However, in naming the section which was added based on his proposal, Rashi quotes the verse (18:21) in which Yisro delineated his plan and enumerated the requirements for proper judges, but a cursory perusal of the parashah reveals that Yisro’s exchange with Moshe began several verses earlier (21:17) when he advised Moshe that his current arrangement was flawed and unsatisfactory. The Imrei Emes turned to the cynic and asked him why Rashi seems to misquote the beginning of the portion of judges added by Yisro, to which the man had no answer. The sagacious Rebbe proceeded to cleverly answer his own question by telling the detractor that without much effort, virtually anybody can find problems with the status quo or tear apart a new proposal, but rare is the individual who constructively offers an alternative plan of action. The cynic had taken pride in his ability to find flaws in every suggestion placed on the table, but Rashi teaches that had Yisro only approached Moshe to criticize the current system as flawed without offering a viable alternative, he wouldn’t have merited the additional section of the Torah. It was only because his critique was a constructive introduction to a superior alternative did the Torah find it worthy of recording! [Reprinted with permission from Parashah Potpourri by Oizer Alport].

Shabbos in Navi

Shoftim Chapter 4

In this chapter the Navi records the famous episode of Devorah and Barak defeating Sisra, the general of Yavin’s army. It is said (Shoftim 4:4) uDevorah isha neviah eishes Lapidos hi shoftah es Yisroel bais hahi, Devorah was a prophetess, the wife of Lapidos, she judged israel at that time. The Medrash (Tanna D’bei Eliyahu §9) states that the husband of Devorah was ignorant, and Devorah encouraged him to gain merit by fashioning wicks so that he could bring them to the Mishkan in Shiloh. Devorah’s husband proceeded to make thick wicks, thus earning himself the name Lapidos, which means wicks. It is brought in halacha that a man should prepare the Shabbos candles for his wife so that he also has a share in the mitzvah. The Sanzer Rav would singe the wicks of the Shabbos candles. The Sanzer Rav told a man to prepare the Shabbos candles so that in this manner the man could rectify grievous sins that he had committed. The Eishel Avraham writes that men prepare the candles so that they have a share in the mitzvah, and lighting the Shabbos candles outweighs the mitzvah of reciting Kiddush on Shabbos. The Shinaver Rav said that one should ensure that the Shabbos candles are secured in their holders. This demonstrates that the kindling is done for the sake of the mitzvah, similar to the lighting of the Chanukah candles [excerpted from Shabbos Secrets by Rabbi Dovid Meisels].

Shabbos in Agadah

It is written that one should sing zemiros on Shabbos. The Medrash states that the angels on high have six wings, and every day of the week they use a different wing to praise HaShem. Upon the arrival of Shabbos, the angels pleaded with HaShem to grant them a seventh wing with which they can praise Him. Hashem responds that He has one wing in the world that sings to Him on this day, and this is the Jewish People. We should use the Shabbos for singing and praising HaShem, as on this day HaShem prefers our singing to the angels singing.

Shabbos in Halacha

In summary, the hot area on the blech (i.e. yad soledes bo) is suitable for cooking but cooked foods cannot be warmed on this spot. The edge of the blech (i.e. not yad soledes bo) is not suitable for cooking and can be used to warm up cooked foods. One is prohibited from moving food from the edge of the blech (not yad soledes bo) to the interior (yad soledes bo) of the blech. One is permitted to move cooked food within the yad soledes bo area (160°), even directly over the flame. Food that was moved from the yad soledes bo area to the permitted area of the blech on Shabbos can be returned to its original position.

Shabbos in Numbers and Words

In Megillas Esther it is said (Esther 1:10) bayom hashevii kitov leiv hamelech bayayin, on the seventh day, when the heart of the king was merry with wine. The Gemara (Megillah 12b) states that the seventh day was Shabbos. It is noteworthy that the last letters of the words bayom hashevii kitov leiv in mispar katan, digit sum, equals 9, and the word Shabbos equals 9.

Shabbos: Ta’am HaChaim Vayikra-Zachor 5768

is sponsored in loving memory of Shemariah Ben Ezriel ob”m

The class in Navi will resume IY”H on Shabbos afternoons

beginning this week

The class will be held at Congregation Dovid Ben Nuchim-Aish Kodesh 14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com

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

I have recently received the privilege to write for www.Torah.org

one of the foremost Torah web sites. Please visit www.Torah.org for further Divrei Torah

Shabbos: Ta’am HaChaim Pekudei-Shekalim 5768

Shabbos: Ta’am HaChaim Pekudei-Shekalim 5768

Shabbos in the Parashah

This week’s parashah discusses the actual construction of the Mishkan and its completion. Additionally, this week is Parashas Shekalim and Rosh Chodesh Adar Sheinei. There is a very interesting association between all these dates and events. The Gemara (Megillah 13b) states that since HaShem knew that Haman would offer Achashveirosh ten thousand talents of silver as a price to be allowed to annihilate world Jewry, HaShem had the Jewish People preempt Haman with their contribution of Shekalim. This is what is learned in a Mishnah (Ibid 29a) that on the first of Adar the court announces regarding the contribution of Shekalim to the Bais HaMikdash and regarding the necessity to uproot the grains that have potential to be Kelayim, forbidden mixtures of grain. How are we to understand this Gemara? We are familiar with the statement in the Gemara (Ibid 13b) that HaShem prepares the antidote before the plague, but it would seem that this Gemara is teaching us something more. First we will explain the purpose of Parashas Shekalim, especially since we no longer have the Bais HaMikdash and the reading of this portion in the Torah appears to serve as a mere commemoration of the Shekalim that were contributed in the Bais HaMikdash. The essential function of the Shekalim, or what is commonly referred to as the contribution of the Machatzis HaShekel, was to count the Jewish People. The Gemara (Taanis 8b) states that blessing is only found by matters that are concealed from the eye. Nonetheless, HaShem found it necessary that the Jewish People should be counted. Rashi (Bamidbar 1:1) writes that the reason HaShem wanted to count the Jewish People was to demonstrate the love that HaShem has for us. A word in the Torah for love and affection is daas, literally translated as knowledge. Daas is something that only the Jewish People can experience. When we are cognizant of HaShem’s Presence in our lives, this is referred to as daas. Haman, a descendant of Amalek, sought to sever this connection that the Jewish People had with HaShem. In order for one to attain the level of daas, he must have chochmah, wisdom, which is followed by binah, understanding. Rashi (Shemos 31:3) interprets daas to mean Ruach HaKodesh, the Divine Spirit. When one is connected to HaShem, the Divine Presence rests upon him. It is said that the word chochmah is an acrostic for the words koach mah, a power that is “unknown.” It is obvious that one’s wisdom emanates from HaShem, as it is said (Daniel 2:21) yehav chachmasa lachakimin, He gives wisdom to the wise. Yet, we refer to this wisdom as something whose source is unknown. The reason for this is because the ancient Greeks and other atheists posited that anything that was beyond their understanding did not exist (see Ramban Vayikra 16:18). The lifestyle presented by Amalek was that of mikreh, happenstance. In the worldview of Amalek, anything that could only be attributed to a supreme source was irrelevant. Thus, in a sense, Amalek adopted a philosophy that is the antithesis of chochmah, by declaring everything to be mikreh, which forms the acrostic kar mah, literally translated as “cold something,” This means that in a sense, Amalek poured “cold water” on anything whose source was from Above. Amalek, and their infamous descendant Haman, sought to undermine our relationship with HaShem, which is manifested through daas. It is noteworthy that the heroes of the Megillah, Mordechai and Esther, were both bestowed with Ruach HaKodesh, Divine Spirit, which, as we mentioned previously, is referred to as daas. Thus, the very connection that Amalek and Haman sought to sever was forged even greater by Mordechai and Esther. Now we can understand better the association of the Shekalim and the month of Adar. HaShem wished that we should take Shekalim as a reminder of our connection to Him, and the affection that HaShem has for the Jewish People is manifested through counting us. This affection would serve to preempt Haman’s ten thousand talents of silver. It is said that the word kesef, literally translated as silver, also means desire (See Bereishis 31:30, Tehillim 84:3). Haman sought through his kesef to mitigate the desire that HaShem had for the Jewish People, whereas HaShem preceded Haman’s diabolical intentions by instructing the Jewish People to take silver coins which reflect the love that HaShem has for us. This interpretation can also help us understand the Torah’s description upon the completion of the Mishkan. It is said (Shemos 39:32) vateichel kol avodas mishkan ohel moed vayasu binei Yisroel kichol asher tzivah HaShem es Moshe kein asu binei Yisroel, all the work of the Tabernacle, the Tent of Meeting, was completed, and the Children of Israel had done everything that HaShem commanded Moshe, so did they do. Regarding the completion of creation, it is said (Bereishis 2:1) vayechulu hashamayim vihaaretz vechol tzivaam, thus the heaven and the earth were finished, and all their array. The Baal HaTurim (Ibid verse 2) quotes the Targum Yerushalmi who interprets the word vayechal to mean desire (This is derived from the verse that states (Tehillim 84:3) nichsifah vigam kalsah nafshi, my soul yearns, indeed it pines.) Thus, we see that just like regarding creation there was a desire, so too by the completion of the Mishkan there was a great desire (see Bamidbar Rabbah 12:13 where the Medrash associates the word vateichel written regarding the Mishkan and the word vayechulu that is said regarding creation). This desire is the daas, i.e. the affection that HaShem has for the Jewish People, in whose merit the world was created. Regarding Shabbos it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabbsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Rashi writes that the word ladaas, to know, refers to the nations of the world. Perhaps the idea is that when the Jewish People desire to be close to HaShem and observe His Holy Shabbos, even the gentiles understand and recognize the affection that HaShem has for His people. By commemorating the contribution of the Machatzis HaShekel and in the merit of our Shabbos observance, we should merit once again witnessing the downfall of our enemies, as it is said (Tehillim 83:18-19) yevoshu viyabahalu adei ad viyachpiru viyoveidu viyeidu ki atah shimcha HaShem livadecho elyon al kol haaretz, let them be shamed and terrified forever, then they will be disgraced and they will perish. Then they will know that You – Whose Name is HaShem – are alone, Most High over all the earth.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Umitcoh miut avonos, amid fewness of sins. One must wonder why we beseech HaShem to privilege us to receive the Shabbos with fewness of sins. Would it not be preferable to receive the Shabbos without any sins? Perhaps we can suggest that the reason we do not ask HaShem that we be entirely sin free is not because we, Heaven forbid, desire to have sins. Rather, it is because the word miut implies humility, as it is said (Devarim 7:7) lo meirubchem mikol haamim chashak HaShem bachem vayivchar bachem ki atem hameat mikol haamim, not because you are more numerous than all the peoples did HaShem desire you and chose you, for you are the fewest of all the peoples. Rashi (Ibid) quotes the Gemara (Chullin 89a) that states that the word hameat, the fewest, can be interpreted to mean that the Jewish People are more humble than the other nations. In a similar vein we can suggest that in this supplication we are indicating that we are not arrogant to demand that we be entirely sin free. Rather, we choose to demonstrate that we are not conceited and we wish that HaShem grant us at least minimal atonement from the lowly state that we were in during the week. Once we have been granted a certain degree of atonement we can enter the Shabbos in a state of joy.

Shabbos in Tefillah

Ain aroch lecho, there is no comparison to you. One must wonder why we always praise HaShem with words like there is no comparison to You and similar accolades. Is it not obvious that if one acknowledges HaShem as the Creator of the world that He has no comparison? To answer this question, let us examine our appreciation of HaShem. More often than not we pray to HaShem and praise His greatness when we are in need of him. How often do we thank HaShem when everything is supposedly going well for us and there are no looming crises on the horizon? For this fact alone we should acknowledge HaShem as the Only One Who can cause anything to occur. HaShem breathes life into the entire universe and into every single person every second of the day. It is for this reason alone that we can declare that no one can compare to HaShem.

Shabbos Story

A couple that had been married for fifteen years without being blessed by children decided to divorce, despite their harmonious marriage. Shortly after the get was completed, the woman discovered that she was pregnant. The joyous news had a very sad side, as the husband was a Kohen and was forbidden to remarry his former wife. Their pain and heartbreak knew no bounds. The husband poured out his pain to Rav Chaim Kanievsky Shlita , who told the man that he could not see any way that he could remarry his former wife, but he suggested that he should consult with his father in-law, Hagaon Rav Yosef Shalom Elyashiv Shlita. The man went to Rav Elyashiv and repeated his tale of woe. Rav Elyashiv told him with great pain that it is definitely forbidden for a Kohen to remarry his former wife. “The only thing I can tell you is that you should go to the Kosel Hamaravi, and daven to Hashem that he should save you.” The Kohen regarded Rav Elyashiv’s words as a direct instruction, and immediately upon leaving Rav Elyashiv’s house, he went straight to the Kosel. When he reached the Kosel, he approached the stones and poured out his heart without restraint. After davening for a lengthy period of time, the Kohen felt a hand on his back. He turned around and saw an avreich Talmid Chacham, who inquired what had happened to him. The Kohen repeated his painful story, and the stranger asked him, “Do you have a father?” The Kohen did not understand the point of the question, but he answered that of course he had a father. His father was very old and was living in a nursing home in America, and barely communicated with those around him. “In my opinion, you should fly to America, and tell your father what happened to you,” said the man and he turned to leave. The Kohen tried again to explain to him that his father’s condition made it almost impossible to communicate with him at all. There was no reason that he should make such a great effort to fly to the States to tell his elderly father the story. The stranger, however, brushed off his words and turned to go. The Kohen eventually decided to heed this man’s words. He reasoned that if Rav Elyashiv told him to go to the Kosel to daven, and if this stranger approached him while he was davening and advised him to fly to America, maybe it was worthwhile for him to go. He arranged a flight, and a day and half later, he was already at his father’s side, in the nursing home. The medical staff had informed the son when he first arrived that his father had not uttered a word for many months, and that he should not expect his father to speak to him. The Kohen began his story, and his father did not respond, but he seemed to be listening to what his son was saying. As the son continued his story, he began crying, and could not stop. The unbelievable then occurred; his father began speaking and said clearly that he was not his biological son, but was adopted after the Holocaust; he did not have the status of a Kohen, and there was no reason that he couldn't remarry his former wife. (Barchi Nafshi) (Reprinted and edited with permission from Revach.net)

Shabbos in Navi

Shoftim Chapter 3

In this chapter the Navi records the incident where Ehud the Shofeit (judge) brought a gift to Eglon king of Moav and then killed him. This episode reflects a pattern in Jewish history, where the Jewish People are oppressed for many years and then HaShem sends them a savior. Although we no longer merit Divine intervention on the scale that the Jewish People merited in ancient times, we will always have the Holy Shabbos that protects us from our enemies. 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. It was only because a few Jews violated the first Shabbos in the Wilderness that Amalek was allowed to attack the Jewish People. With Purim almost upon us, we should increase our level of Shabbos observance and then HaShem will surely allow us to merit the downfall of Amalek and all of our enemies. We will then merit the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in Agadah

The Gemara (Shabbos 118b) states if the Jewish People would only observe two Shabbosos properly they would be redeemed. What is the association between Shabbos and redemption? The answer to this question is that when one observes Shabbos, he is demonstrating that he is not under anyone else’s influence, such as a boss at work or even under the influence of society. On Shabbos the Jewish People rest from all mundane activities and we are preoccupied in serving HaShem. Ultimate Redemption means that we will no longer be subjugated to the whims and influences of the nations. By observing Shabbos, we are already experiencing a semblance of redemption. It is incumbent upon ourselves to “grab the bull by the horns” and observe Shabbos properly, so that we merit a complete redemption.

Shabbos in Halacha

One who left cooked food directly above the flame or in the yad soledes bo area prior to Shabbos, and the food was moved on Shabbos to the non-yad soledes bo area, can return the food to its initial position. This is only permitted if the food is still warm. (We will discuss later returning a pot to the blech after it was removed.]

Shabbos in Numbers and Words

On Friday evening we recite in Shemone Esrei the words viyanuchu vah kol Yisroel mekadshei shimecho, may all of Israel, the sanctifiers of Your Name, rest on it. On Shabbos morning we recite the words viyanuchu vo kol Yisroel mekadshei shimecho. By Shabbos Mincha we recite the words viyanuchu vam kol Yisroel mekadshei shimecho. Various explanations are offered for this discrepancy. It is noteworthy that the last letters of the words vah, vo, and vam are hey, vav, and mem. These letters equal in mispar katan, digit sum, 15 (hey is 5, vav is 6, and mem is 40, which in mispar katan is 4). 15 is 1+5=6, and this alludes to the fact that on Shabbos we all rest from the work of the 6 days of the week. Furthermore, in at bash (where aleph is taf, bais is shin etc.) and in mispar katan, these letters equal 18 (hey in at bash is tzadi, which in mispar katan is tes, 9; vav in at bash is pey which is 8, and mem in at bash is yud which in mispar katan is 1) and 1+8=9, and Shabbos in mispar katan equals 9.

Shabbos: Ta’am HaChaim Pekudei-Shekalim 5768

is sponsored in honor of Marjorie Burstyn’s birthday

The class in Navi will resume IY”H on Shabbos afternoons

beginning next week, Parashas Vayikra.

The class will be held at Congregation Dovid Ben Nuchim-Aish Kodesh 14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com

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

I have recently received the privilege to write for www.Toarh.org

one of the foremost Torah web sites. Please visit www.Torah.org for further Divrei Torah