Shabbos: Ta’am HaChaim Re’eh 5768

Shabbos: Ta’am HaChaim Re’eh 5768

Shabbos in the Parashah

In this weeks parashah it is said (Devarim 7:12) Re’eh anochi nosein lifneichem hayom birachah ukelalah, see, I present before you today a blessing and a curse. The Sfas Emes (Re’eh 5631) cites his grandfather, the Chiddushei HaRim, who said that this verse teaches us that it was instilled in every single Jew that he could choose the blessing. It is for this reason that we recite every day the blessing baruch atah HaShem Elokeinu melech haolam asher nasan lasechvi vinah lihavchin bein yom uvein laylah, blessed are You, HaShem, our G-d, King of the universe, Who gave the heart understanding to distinguish between day and night. Furthermore, the Medrash states that HaShem teaches us to choose life, and every utterance of HaShem functioned in this manner, instructing the Jewish People to choose life. In order to understand this concept better, it is worth examining the words of the Rambam (Hilchos Teshuvah 5:5) who addresses a well-known philosophical question. The question that the Rambam presents is how HaShem can give a person free choice if HaShem knows what will occur in the future. The Rambam posits that HaShem’s knowledge does not contradict the concept of free choice. This position of the Rambam has been debated throughout the centuries, but I would like to focus on a practical aspect of this matter. We would refer to an individual or the Jewish People who is in tune with HaShem’s will as recognizing HaShem’s Presence in this world. The reason for this is because when one does not perform HaShem’s will, it is referred to as the concealment of HaShem’s Presence in this world. It is obvious that these are all man’s perspectives, because it is impossible for HaShem to forget about the world even for a moment. Thus, one who exercises his free choice correctly is reveling in the Presence of HaShem, whereas one who does not make correct choices is deemed to be hidden from HaShem’s Presence. Proof of this idea that our actions are what is responsible for HaShem’s Presence in our lives is from a Medrash (Devarim Rabbah ), that states: HaShem said “Re’eh anochi nosein lifneichem hayom birachah ukelalah, see, I present before you today a blessing and a curse,” and from that time onward, (Eichah 3:38) mipi elyon lo seitzei haraos vihatov, is it not from the mouth of the Most High that evil and good emanate? The simple translation of this verse is that the prophet is asking, do you think that evil and good do not emanate from HaShem? The Medrash, however, interprets this verse in a matter of fact form, i.e. that evil and good do no emanate from HaShem. How is it possible to even speculate that evil and good do not emanate from HaShem? The truth is, however, that we must realize that we are responsible for our actions and for the way that we perceive HaShem in our lives. The Ohr HaChaim HaKadosh (Shemos 6:2) goes so far as to say that the interpretation of the above-mentioned verse is that evil does not emanate from HaShem. Only good emanates from HaShem. The evil that is manifest in the world is a result of the actions of the wicked. We may struggle with the apparently contradictory ideas that HaShem knows what will occur in the future yet we are still given free choice in our actions. Nonetheless, we must be cognizant of the fact that HaShem has given us that free choice so that we can merit having a recognition of His Presence. There are area various levels of knowing HaShem, and on the Holy Shabbos HaShem bestows us with the level of daas, literally translated as knowledge. It is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai 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.’ Hashem gives us a day of the week that is a semblance of the World to Come, when we will truly know HaShem. This day is Shabbos, and we must do everything possible to come to an awareness of HaShem’s Presence in our lives. We are now beginning the month of Elul, which is an acrostic for the words (Shir HaShirim 6:3) ani lidodi vidodi li, I am to my Beloved and my Beloved is to me. This is the month when we can come close to HaShem and feel His Presence in our midst. With the observance of the Holy Shabbos and all of HaShem’s beloved mitzvos, HaShem should grant us a month of inspiration and repentance, culminating in the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Chadu sagi yeisei vial chada tartei nihorah lah yimtei uvirchaan dinfishin, abundant joy arrives, in place of one, a double measure. Brilliance will envelop the soul, and manifold blessings. This passage refers to the neshama yeseira, the extra soul that a Jew receives with the onset of Shabbos. On Shabbos we are blessed with an extra soul and extra joy. Hashem should allow us to experience the extra soul and to be truly joyous for the entire Shabbos.

Shabbos in Tefillah

Raah vihiskin tzuras halevanah, He saw and fashioned the form of the moon. What is the significance of this passage? We declare that HaShem fashioned the form of the moon, but what was the purpose in HaShem fashioning the moon? It is said (see Bach Ohr HaChaim 282, Tiferes Shlomo Vayishlach) that Yaakov Avinu is associated with the moon. Perhaps based on this kabalistic idea we can suggest that we are declaring that HaShem called to the sun, which represents Esav, as the gentile world is reflected by the solar calendar. To negate Esav’s influence in the world, HaShem fashioned the form of the moon, i.e. HaShem Himself watches over Yaakov to save him from the clutches of Esav. With this explanation we can understand why we say that HaShem saw. It is said (Bereishis 1:4-5) vayar Elokim es haor ki tov vayavdeil Elokim bain haor uvein hachoshech vayikra Elokim laor yom vilachosech kara laylah vayehi erev vayehi voker yom echod, G-d saw that the light was good, and G-d separated between the light and the darkness. G-d called to the light: “Day,” and to the darkness He called: “ Night.” And there was evening and there was morning, one day. The Medrash (Bereishis Rabbah 2:3) states that when it states that HaShem called the light “Day,” this refers to Yaakov, and when it states that HaShem called darkness “Night,” this refers to Esav. Following in the line of the Medrash, we can suggest that when we say that HaShem “saw” and fashioned the form of the moon, it is parallel to HaShem calling the original light “Day,” a reference to Yaakov. Although the Medrash interprets “Day” to be referring to Yaakov, and here we allude to Yaakov as the moon, the idea is that Esav represents darkness to the Jewish People. It is for this reason that we say that HaShem fashioned the form of the moon, i.e. despite the fact that Esav dominates in this world, in the future the light of Yaakov will shine when the entire world recognizes Hashem as the One G-d.

Shabbos Story

Another mosquito to swat at! Would he have any ears left a month from now? Wondered Robert Burns. He never had enjoyed hot weather, even in Bayside, New York. And, he had to admit, his hometown couldn't compete in this league. In all his young years he had never felt sweat and humidity like what he was currently feeling. From where he was squatting he was able to see only the thicket of trees and a glimpse of the sky. The clouds were sweeping in front of the full moon, temporarily blocking its beams. It didn’t matter; Viet Nam’s jungle wasn’t much to look at anyway, and you couldn’t spot the enemy by day or night until they opened fire. The real question just now was, should he do the traditional Jewish hand-washing or not? There was a stream about 800 feet away; he could get water there. Then again, the Vietcong weren't far away either. Crawling even that far could cost him his life. As Robert weighed the options, he swatted another mosquito from his ear and wondered how he had ended up in such a bizarre situation. Until shortly before being drafted he had heard neither of Viet Nam nor of “netilat yadayim,” the traditional Jewish hand-washing. He thought back to Bayside and childhood. He had attended public school, and three times a week went for “Hebrew instruction.” The main purpose was simply to learn enough Hebrew to read his “half-Torah,” which he eventually learned from a venerable and rather friendly tape recorder... Graduation from Hebrew School followed his Bar Mitzvah and marked his abandonment of what little Judaism he had ever known. He never set foot in a synagogue again until his grandfather passed away. Then his father, by no means a religious man, suddenly started going to minyan every day. When Robby questioned his father about his sudden resurgence of interest in religion, his father replied, “I’m saying Kaddish for my father. His soul won’t get rest unless I say Kaddish every day for him.” Robert figured that his father would abandon this ritual after a week or two. To his astonishment he was mistaken. His father took the responsibility quite seriously, and made sure to go to synagogue every day, even if it conflicted with a football game on TV. A few times Robert accompanied his father; he sometimes slept late, and he was impressed that his father took on such consistency for 11 months. In the fall of 1965 Robert left for college in Oneonta, New York. The student protests against American involvement in Viet Nam drew little interest from him. The summer following his graduation Robert was hit with another misfortune: his father’s sudden heart attack. Robert rushed from his job in the rope factory to the hospital. He could barely recognize his father with the tubes and wires all around him -- he felt as though he was gazing at an octopus ensnared in a fisherman’s net. Looking down at his father, Robert knew the condition was serious. Resolutely he took a seat at his father’s right. “Dad. I’m here. Can you hear me?” Mustering the little strength left in his body, Mr. Burns responded in barely audible tones, “Bobby. Thank G-d you’re here.” The strain of talking seemed too much for him. Yet like so many times before, he persevered: “I want you to make one promise to me. You’re my only son. Say Kaddish for me if I don’t make it this time.” Through his tears, Robert said he hoped the occasion wouldn’t arise for many years to come. But he knew he could not refuse the request, and finally choked out, “I promise.” His father seemed suddenly at peace, and closed his eyes in easy sleep. Robert sat at his father’s bedside for about half an hour, watching the heartbeat on the monitors. The nurse entered: “I’m sorry, but visitor’s hours are over now.” Robert left Pine Meadow Hospital and returned to the rope factory. Unfortunately, his Kaddish duty took effect only a few days later. Robert felt the loss, and also remembered the promise he had made. Just as his father had, following the seven-day mourning period (shiva) he went to synagogue to say Kaddish. He found that the only synagogue in his neighborhood which had daily services was the local Orthodox synagogue, Ahavas Torah. Robert’s Hebrew was like the buried vessels of the Holy Temple: existing somewhere, but not visible. Rabbi Jacobs immediately took a liking to the young man who struggled so hard with his Kaddish, and seemed so intent on keeping his father’s last wishes. During services the young man seemed lost, only catching himself when it came time for Kaddish. He even needed signals from Rabbi Jacobs to know when to start; the rabbi willingly gave them. “I hope it all went smoothly today,” said the rabbi. He was in his early forties, with streaks of gray in his light brown beard, which reached below his neck collar. It occurred to Robert that he didn’t even know what the Kaddish meant. Looking his elder companion in the eye, he asked what would be the first of many inquiries. “Can I ask you something?” “Certainly,” replied the Rabbi. “What does this prayer mean? I mean, why do we say anything for the dead?” “You asked a very good question. Kaddish represents your commitment to Judaism. By saying the Kaddish you connect with the Jewish people, and announce publicly your commitment to keep the 613 mitzvot. For the recently departed there can be no greater merit in Heaven.” “613 mitzvot? I didn’t know they had a number. Uh, I also didn’t realize there are so many.” “There are many more than just 613, the number only represents the main ones. You know, we could talk more later. Why don’t you come to the class that I’m giving tonight in Chumash?” “Chumash? What’s that?” asked Robert. “Bible.” Robert froze. He was starting to get interested, but that term, “Bible,” brought images to his mind of a televangelist begging his audience to send him money and repent their sins, in that order. He shrugged his shoulders, and mumbled “I’ll try to make it.” Tuesday night came and went, but Robert never showed up for the class. Eventually Robert got to know Rabbi Jacobs well enough to know that he wasn’t a fanatic. It helped him get over his apprehension to discover that the term “Bible” is hardly ever used among Jews. He first attended a few of the rabbi’s classes, then began accepting Shabbat invitations. This was the year Uncle Sam began drafting by birth date, and Robert’s date, May 7th, was number 35. The top 196 birth dates meant almost guaranteed conscription. The expected notice arrived shortly thereafter, ordering him to report for a physical. Far from wanting to flee the inevitable, Robert was proud to serve the USA. He felt that the country could use a dose of patriotism. Shortly following his 11 months of Kaddish, Robert knocked on Rabbi Jacobs’ door. “Rabbi, I just came to say goodbye. It looks like they’ll be shipping me to South Carolina soon for basic training. It’s going to be real hard for me to keep any of the 613 mitzvot. So tell me, Rabbi -- pick one for me. Which one of the mitzvot should I keep no matter what?” The rabbi thought for a while. Who could answer such a question? Too difficult an assignment would end in failure. Shabbat? Kashrut? Tefillin? Robert clearly wasn’t ready to tackle these. Suddenly the Rabbi’s face lit up. “Robert, I have just the right one. Make sure you do “netilat yadayim,” the traditional hand-washing every time you eat bread -- even if you don’t say the blessings over the food, even if you don’t say the Grace after Meals, and even if the bread is not kosher.” “Netilat yadayim?” “Yes. It’s a mitzvah that won’t put undue pressure on you, since nobody will think twice about your washing your hands before eating. Keep that one mitzvah as well as you can, and remember, any mitzvah will protect you even in the direst circumstances. Best of luck to you, and write me when you get the chance.” During basic training, and even when he was shipped out to the base in Viet Nam, Robert had little difficulty in performing this mitzvah. Nobody noticed anything strange about his desire to wash his hands before eating bread. But finally, about six months after being stationed in the jungles of Southeast Asia, the first real difficulty developed. The platoon was sent for a late-night raid on the fringes of the enemy lines. It wasn’t long before the shooting began, and it soon developed into a full-scale battle. A few of his comrades had dropped and the remainder of the unit was trapped behind enemy lines. After a few hours’ lapse in the fighting, some of the soldiers recalled their hunger. In fact, they hadn’t eaten for the major part of the day. They began to take out their combat rations of oranges, sardines, and bread. Robby was about to join a few of his colleagues when he remembered “netilat yadayim.” He quickly and quietly broke from the camp, his destination a small stream he had seen about 800 feet away. It didn’t matter that this excursion was insanely dangerous; no argument could convince Robert to abandon it. He had promised the rabbi, and it was in memory of his father, too. That was that. He slipped, silent and alone, toward the stream. Traversing the ground like a snake slithering through the forest, Robert quickly reached his destination. He poured water over his hands, delighted that even in this combat situation he was able to keep his mitzvah. It was just after he finished pouring the cup of water over his other hand when he heard the gunfire. Rapid-fire machine guns, piercing the stillness of the jungle in a long barrage of thunderous noise. For what seemed to him hours, Robert remained hidden in the grass, long after the last sounds of the bullets had faded. Mustering up his strength, he slowly slithered back to his unit to find not one of them alive.

Shabbos in Navi

Shmuel I Chapter 6

In this chapter we learn how the Plishtim decided to send the Aron, the Holy Ark, back to its place amongst the Jewish People. They sent the Aron back along with five golden images of hemorrhoids and five golden mice. The Radak writes that they did this because when the people would relieve themselves, the mice would attack the bleeding hemorrhoids. They sent the Aron and the golden images on a new wagon that was drawn by two nursing cows. They then sent the calves of the cows back home, and if the nursing cows would forsake their calves and follow the Aron, it would be a clear sign that HaShem wanted the Aron back. The Plishtim then sent the Aron on the wagon drawn by the nursing cows on the direct road, on the road to Beit Shemesh, and the cows drew the Aron to Beit Shemesh. The people of Beit Shemesh saw the Aron coming, and because they gazed disrespectfully at the Aron, thousands of people died. The people of Beit Shemesh were distressed by the deaths of their citizens, so they sent a message to the inhabitants of Kiryas Yearim to take the Aron to their city. In describing the journey of the cows, it is said (Shmuel I 6:12) vayisharnah haparos baderech, the cows set out on the direct road. The Gemara (Avodah Zara 24b) interprets the word vayisharnah as a term of song, meaning that the cows turned towards the Aron and sang praises to HaShem. This was truly an incredible event. The people of Beit Shemesh, because of their disrespect that they displayed towards the Aron, were killed, whereas the cows sang HaShem’s praises because they intrinsically recognized the sanctity of the Aron. Regarding Shabbos we know that one who properly observes the Shabbos will be greatly rewarded. The converse, however, is also true. One who disrespects the Shabbos will be severely punished. It behooves us to learn from the cows who, upon recognizing HaShem’s Presence near them, sang HaShem’s praises. We too should recognize the holiness of Shabbos and engage in prayer, Torah study, and praising HaShem.

Shabbos in Agadah

The Imrei Emes, the Gerrer Rebbe, writes (Bashalach 5693) that 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. This is derived from the fact that it is said (Shemos 16:27) vayehi bayom hashevii yatzu min ham lilkot vilo matzau, it happened on the seventh day that some of the people went out to gather, and they did not find. Further on it is said (Ibid 17:8) vayavo Amalek vayilachem im Yisroel biRefidim, Amalek came and battled Israel in Rephidim. The Imrei Emes questions this, because Rashi writes that the reason that Amalek attacked the Jewish People is because the Jewish People displayed a lack of faith in HaShem, when they said (Shemos 17:7) hayeish HaShem bikirbeinu im ayin, “is HaShem among us or not?” The Imrei Emes resolves this discrepancy by answering that it is said regarding the giving of the manna (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. Let every man remain in his place; let no man leave his place on the seventh day. The Zohar states the word mimekomo refers to the Shechinah, the Divine Presence. Thus, we see that Shabbos reflects the idea that HaShem is in our midst.

Shabbos in Halacha

Any appliance that one normally uses for cooking requires a blech i.e. a covering to allow returning. Thus, ovens require an insert and one must line crockpots and adjustable hotplates with aluminum foil. [It is preferable that the knobs be covered]. A non-adjustable hot-plate that cannot be used for cooking and is only used to keep food warm does not require a blech. A non-adjustable crockpot, however, does require a blech, as this is generally used for cooking.

Shabbos in Numbers and Words

In the zemer of Askinu Seudasa on Friday night we recite the words chadu sagi yeisei vial chada tartei nihorah lah yimtei uvirchaan dinfishin, abundant joy arrives, in place of one, a double measure. Brilliance will envelop the soul, and manifold blessings. The Imrei Emes (Bashalach 5693) writes that this means that through the joy the light is doubled, as in Kisvei Arizal it is brought that the word sichok, laughter (414), is in gematria double the word ohr, light (207).

Shabbos: Ta’am HaChaim Re’eh 5768

Is sponsored by Mr. and Mrs. Irwin Cohen in loving memory of Mrs. Davida Cohen’s father, Meir Nassan Ben Dovid, Niftar 28 Menachem Av

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

Have a wonderful and delightful Shabbos and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 2

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 2

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the effects of prayer.

Tefillah Thoughts

From time to time we all must wonder if our prayers are being accepted. In this segment we will offer the explanation of the Mabit regarding prayer for the Ultimate Redemption, and this will shed light on our prayers for ourselves. The Mabit writes in Shaar HaTefillah (§17) that for the final redemption to occur, the Jewish People are required to offer many prayers, and there are two reasons why it is easier for the later generations to have their prayers answered. One reason is that the earlier generations were further away from the redemption, whereas the current generation is much closer to the redemption. Secondly, since the final redemption is such a great matter, in order for us to merit the final redemption, we are required to offer many prayers. When HaShem decides that the quota of prayers has been fulfilled, then HaShem will surely bring the redemption. At that time all the prayers that have been offered throughout the generations will be deemed to have functioned as a vehicle to effect the final redemption. Furthermore, since all the earlier generations were anticipating the final redemption, they will be rewarded for their efforts with the final redemption. Those who anticipated the redemption are those who will merit witnessing the final redemption. The Mabit concludes that even prior to meriting the final redemption, HaShem answers our prayers in every generation, and He saves us from our troubles. These salvations are also effected through our prayers for the redemption. This, then, is akin to salvation in every generation. Thus, it would seem that according to the Mabit, even if one’s prayer for his own concern does not appear to have been answered, he will be answered because of our prayers for the Ultimate Redemption, may it occur speedily, in our days.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

It is praiseworthy to give tzedakah, charity, prior to prayer, as it is said (Tehillim 17:15) ani bitzedek echezeh panecho, and I – in righteousness I shall behold Your face. There are congregations that have the custom to give tzedakah when reciting the words (Divrei Hayamim I 29:12) vihaosher vihakavod milfanecho, wealth and honor come before You. There are some locales where they collect tzedakah during the reading of the Torah and this is improper, as this prevents people from hearing the Torah reading and from answering Barchu. One should also accept upon himself before praying the mitzvah of (Vayikra 19:18) viahavta lireiacha kamocha, you shall love your fellow as yourself. One should have in mind to love every Jew like himself, because if Heaven forbid there is divisiveness amongst the hearts of the Jewish People down below, then above there is also a lack of unity. The unity of the bodies down below is the catalyst for the unity of the souls above. It is through this unity that the Tefillos unite, and when the Tefillos are united, it is favorable before HaShem, blessed is His Name.

Tefillah Translated and Elucidated

Mah tovu oholecho Yaakov mishkinosecho Yisroel, how goodly are your tents, O Yaakov, your dwelling places, O Israel. The Maharshal (Teshuvos 64) writes that since this verse was said by the evil Balaam, one should not commence prayer with the recital of this verse. It is interesting to note that Balaam recited this verse when he realized that it was good in HaShem’s eyes to bless the Jewish People. The Mishna in Avos (5:22) tells us that Balaam had an ayin raah, an evil eye. Perhaps for a moment HaShem allowed Balaam to utilize the “good eye” (See Ohr HaChaim Bamidbar 24:1 for a different interpretation of the verse there), and this is what allowed him to bless the Jewish People, as it is said (Mishlei 22:9) tov ayain hu yivorach, one with a good eye will be blessed. The Gemara (Sota 38b) interprets the verse to mean that one with a good eye can bless others. Thus, in support of the custom to recite the verse of mah tovu at the onset of Tefillah, we can suggest that our Sages were teaching that more important than anything, one has to have a tov ayin, a good eye. Even if one feels that his prayers have not been answered, he will be able to see everything that happens to him in a positive light. He will then be able to focus his prayers on behalf of himself and others.

Tefillah Tale

Many chassidim would come to hear the Klausenberger Rebbe zt”l daven. The Rebbe’s Tefillos were unlike any Tefillos that anyone had witnessed for many generations. The words that came out of the Rebbe’s mouth were like fiery embers, and he would recite the Tefillos with tears streaming from his eyes. The Rebbe’s Tefillos were so intense that he appeared to be consumed by fire. At times the Rebbe would repeat a verse in Tefillah, even repeating a verse ten times. When reciting the words in az yashir of tiviaimo visitaeimo bihar nachalascho, You will bring them and implant them on the mount of Your heritage, the Rebbe would plead with HaShem to redeem the Jewish People. The Rebbe would sob, “Tatte, Tatte, Tatte, oy, oy, oy… Tatte, have mercy on Your children.. Tiviaimo visitaeimo, Tatte, Tatte, Tatte, it is enough already, enough, have mercy on Your children, Heilege Bashefer, bring them now, now.. implant them on the mountain of Your heritage….” There were times when the Rebbe would recite these words alone for an hour.

Tefillah Test

Last week we posed the question: Why do we refer to prayer as Tefillah? The Torah uses many expressions for prayer, such as chanun, compassion, shir, song and more. In fact, the Medrash (Devarim Rabbah 2:1) states that there are ten expressions for prayer. Why do we refer to all our prayers as Tefillos? There were a few answers that were submitted, and for brevity’s sake, I will cite them in abridged format.

1. Zvi wrote: The root of Tefillah is palail, to judge, to differentiate, to clarify, to decide. In life we constantly sort out evidence from rumor, valid options from wild speculation, fact from fancy. The exercise of such judgment is called plilah. Indeed the word plilim from pll is used in the court of law (Shemos 21:22), and what is the function of a court if not to sift evidence and make a decision? A logical extension of pll is the related root plh, meaning a clear separation between two things. Thus prayer is the soul’s yearning to define what truly matters and to ignore trivialities that often masquerade as essential [Siddur Avodas HaLev]. The Hebrew word for praying is hitpalail. It is a reflexive word meaning that the subject acts upon himself. Prayer is a process of Self-evaluation, Self -judgment; a process of removing oneself from the Tumult of life to a little corner of truth and refastening the bonds that tie on to the Purpose of life. Source taken from The Artscroll Siddur page xiii.
2. Aurel wrote: Pillel – to judge. Judging/Changing himself through Tefillah. Tofel – joining himself to Hashem.
3. The Pinei Menachem, the Gerrer Rebbe (Vaeschanan 5753), cites the Alexander Rebbe and the Sfas Emes who writes that the ten expressions of prayer are the means with which to arrive at Tefillah. Thus all the expressions of prayer are in essence incorporated in Tefillah.

This week’s question: In the Tefillah of Vihu Rachum we recite the words (Daniel 9:17) vihaseir panecho al mikdoshco hashameim limaan Ado-nai, and let Your countenance shine upon Your desolate Sanctuary, for the Lord’s sake. What is another possible interpretation for the word Ado-nai here? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 2

Is sponsored in loving memory of Ita Tzipporah bas R’ Hirsch ob”m

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Eikev 5768

Shabbos: Ta’am HaChaim Eikev 5768

Shabbos in the Parashah

In this weeks parashah it is said (Devarim 7:12) vihaya Eikev tishmiun eis hamishpatim haeileh ushemartem vaasisem osam vishamar HaShem Elokecha lecho es habris vies hachesed asher nishba laavosecho, this shall be the reward when you hearken to these ordinances, and you observe and perform them; HaShem, your G-d, will safeguard for you the covenant and the kindness that He swore to your forefathers. Rashi quotes the Sifri that states that the word eikev means heel, and thus the verse can be interpreted as follows: vihayah eikev tishmiun, if you perform the mitzvos that are normally trampled on by ones eikev, heel, then you will receive all the blessings that I have promised to your forefathers. In the past I suggested that in the context of these verses the Torah is alluding to Shabbos, as regarding Shabbos it is said (Yeshaya 58:13) im tashiv miShabbos raglecho, if you restrain your foot because it is the Shabbos. The Gemara (Shabbos 113a) derives from this verse that one should not walk on Shabbos in the same manner as he walks during the week. I would like to examine this verse in Yeshaya, as according to the interpretation of the Gemara, there would appear to be a difficulty in the wording of the verse. The words im tashiv miShabbos raglecho, translated literally, is: if you will return from Shabbos your feet. Yet, the Gemara interprets the word tashiv to mean restrain. The word miShabbos is rendered to mean: because of Shabbos. One must wonder, however, regarding the approach of Scripture in teaching us the law that one should differentiate in his manner of walking on Shabbos from his walking during the week. Would it not have been sufficient for the verse to state: al teileichu biShabbos kimo bichol, do not walk on Shabbos as you walk during the week? Although Scripture is replete with metaphor and allegory, it is difficult to understand the lesson in the cryptic style of this verse. Perhaps, however, the answer to this question can be found in the words of Rashi, citing the Sifri. The word tashiv means to return or in this case, to restrain. One must restrain his feet on Shabbos from walking in a certain manner. It is also incumbent upon a person to always tread carefully, i.e. to be scrupulous in his observance of all of the mitzvos that HaShem has commanded us. It is difficult, however, for one to be constantly aware of even the “lighter mitzvos.” What, then, is the solution for a person to be scrupulous in all areas of Jewish life? The prophet answers in a cryptic fashion that provides us with the solution. Im tashiv, translated as: if you will restrain, can also be rendered: if you will repent. The essence of repentance is that we are going back to our Source, and that source is HaShem. When one makes the effort to study HaShem’s Torah in detail, he will find that it is much easier task to serve HaShem wholeheartedly, and not trample on the lighter mitzvos. Shabbos is equivalent to all the other mitzvos in the Torah, yet it is easy to disregard some of its laws, such as our manner of speech and how we walk on Shabbos. It is for this reason that the prophet exhorts us to shav, return to HaShem, on Shabbos. The word miShabbos, simply translated as from Shabbos, is rendered by the Gemara as: because of Shabbos. The Medrash (Maseches Sofrim §3) teaches us that when it is said (Vayikra 19:30) es Shabsosai tishmoru, My Shabbosos shall you observe, it is not from the Shabbos that one is afraid. Rather, the Torah is teaching us to fear the One Who commanded us regarding Shabbos. Thus, the prophet is teaching us that we must repent “because” of Shabbos, i.e. because of the One Who commanded us regarding the Shabbos. HaShem should allow us to walk faithfully in his ways and observe His Shabbos with joy.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Tzivachin af aksin biteilin ushvisin biram anpin chaditin viruchin im nafshin, screaming and anguished, nullified and suspended! But for Israel - a new face, and spirit with soul increased. The explanation of this passage is that the powers of evil despair with the onset of Shabbos as they cannot penetrate the sanctity of Shabbos, where the union between the Jewish People and HaShem occurs. The new face refers to the neshama yeseira, the extra soul that HaShem bestows upon us with the onset of Shabbos. The words viruchin im nafshin literally mean spirits and souls. Perhaps this alludes to the idea mentioned in the Zohar (3:29) that on Shabbos, in addition to the neshama yeseira, there is also a ruach yeseira, an extra spirit, and a nefesh yeseira, an extra soul.

Shabbos in Tefillah

Kara lashemesh vayizrach ohr, He called out to the sun and it glowed with light. This seemingly simple passage contains a profound idea. HaShem called to the sun to illuminate the world, and the sun performed its role. Instead of seeking excuses, we should take a lesson from the sun and serve HaShem unequivocally.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: In 1987, Rabbi Yosef Karmel, currently National Director of Peylim/Lev L’Achim, was Director of Camp Agudah of the Midwest, in South Haven Michigan. One weekend he invited two prominent guests to the camp; Rabbi Eliezer Levin, one of America’s oldest and most revered rabbis, a student of the Chofetz Chaim, and the Rav of Detroit for nearly fifty years and his son, Rabbi Avraham Chaim Levin, dean and founder of the Telshe Yeshiva of Chicago, a member of the council of Torah Sages, of Agudath Israel, and one of the outstanding and dynamic leaders of American Orthodoxy. It was a rare and extraordinary occasion for the campers, and the atmosphere was spiritually charged. Guests arrived in South Haven to bask in the glow of two generations of Torah giants. After the Shabbos services, Rabbi Karmel announced that while the campers would attend their regularly scheduled learning classes, Rabbi Avraham Chaim Levin would teach the Daf HaYomi, the daily-apportioned Talmudic folio, studied concurrently by Jews the world over, to the lay guests who had come to vacation that weekend together with the camp and the distinguished visitors. As everyone dispersed from shul Rabbi Karmel felt a soft tap on his arm. “Where,” the elderly Rav of Detroit asked, “is the Daf HaYomi shiur taking place?” Rabbi Karmel understood that Rav Levin, ever the rabbinic gentleman, had somehow figured it to be improper for him not to attend the class along with all the other guests. In his humility, conjectured Rabbi Karmel, this scholar - who most certainly could spend the time studying Torah on his own lofty level, was about to sacrifice an hour sitting at a class geared lay people, all in the name of good manners. Reassuringly the camp director told the elderly Rav Levin, “There is no need for you to attend this shiur. It is intended for the Ba’ale Batim (lay people) and no one expects the Rav to attend.” The elderly Rav looked at Rabbi Karmel with incredulity and uttered words, which Rabbi Karmel told me, he will never forget: “What? Do you think I would miss the chance to hear my son teach a blatt of Gemara?” (Rabbi Karmel added afterwards: “At the time of this story Rav Avrohom Chaim, soon to become a member of the Moetzes Gedolei HaTorah of America, had already served as a Rosh Yeshiva for more than thirty years. The shiur he was to say was not a singular event but rather an example of what he has done so well for many decades. There certainly was no question as to his ability to deliver a brilliant shiur. Yet, to his father it represented an opportunity to be amongst the listeners; a tangible nachas that was more real than all the fame his son had so deservedly accumulated.”)

Rabbi Kamenetzky writes further: A number of years ago, one particular yeshiva student entered 9th grade. In his elementary school, this youngster earned a reputation for being very bright, but also being one of the wildest and most innovative troublemakers that a school can afford! The high school was afraid to accept him, but his potential for success and his parent's good standing in the community helped them decide to take a chance. The dean of the school wanted to place him in a class with a no-nonsense, make-‘em-work type of rabbi, but the high school’s principal strongly disagreed. He wanted to put him into a class that had a new teacher, a quiet young man who hardly spoke above a whisper. In addition to his low-key demeanor, the rabbi looked as frail and emaciated as a war-refugee. That rabbi’s most outstanding trait, which was inversely proportional to his physical stature, was his love and devotion toward even the most difficult student. The principal assured the dean that despite this young student’s reputation, he would thrive with this rebbe. Against his better judgment, the dean consented. What took place was truly remarkable. This young boy not only excelled in his Hebrew studies, but during class he never called out, sat quietly in his chair taking notes, and participated in all the discussions. The dean asked the rabbi how he was able to calm him down, and the rabbi just shrugged. Then the dean decided to ask the boy himself. “What changed your classroom attitude this year?” asked the austere dean. “What formula do we have that made you so successful? I’d love to know so I can share it with all our students.” “Sorry,” smiled the boy. “It was not you or even the school. It’s rebbe! You see, I thought to myself, how can I even think of making trouble. Rebbe is such a tzaddik; he cares so much for me. I know that he even davens (prays) for my success, and I am almost sure that he even fasts for me! I may be a troublemaker, but I am surely no ingrate!” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shmuel I Chapter 5

In this chapter we learn how after the Plishtim captured the Aron, the Holy Ark, they were afflicted with hemorrhoids. Seeing that the cause of their affliction was the Aron, they transferred the Aron from one city to the next. Thus, they recognized that HaShem was all-powerful, and they did not wish to retain the Aron. One who reads this chapter should be struck by an obvious observation. The Plishtim clearly saw the hand of HaShem. Yet, all they chose to do was remove the cause of their affliction from their midst. They could not take the extra step of recognizing HaShem and abandoning their idols. We, the Chosen People, merit every week to bask in the Divine Presence of HaShem, on His Holy Day of Shabbos. Is it possible that we can return to the weekday without being uplifted and inspired in some way? HaShem should allow us to keep the light of the Holy Shabbos burning in our hearts throughout the week.

Shabbos in Agadah

The Pinei Menachem, the Gerrer Rebbe, writes (Vaeschanan 5755) that the Gemara (Pesachim 105b) states that one can take in Shabbos early but one should end Shabbos late. The reason for this ruling is so that one does not view Shabbos as a burden. The mitzvos were not given to us for pleasure, and one should be cognizant of the yoke of responsibility that the mitzvah entails. Nonetheless, one should not willingly remove the yoke of a mitzvah from upon him. It is said (perhaps in the name of the Rizhiner) that one should not look to see when Shabbos will depart. This is akin to a king who arrives in a city. One should not be looking for the time when the king will depart.

Shabbos in Halacha

A pot can only be ‘returned’ to a flame that is covered by a blech. [It is preferable to also have the knobs covered.] One can never return a pot to an open flame. Although we have explained previously that one can ‘maintain’ fully cooked food on an open flame, nonetheless, one can return the food to its place once the food has been removed from the fire. It is, however, permitted for one to transfer the pot from the open fire to a fire that is covered by a blech (provided that the other four conditions are met). [It is advisable that one always use a blech, even when he is not required to do so under the laws of shihiyah, maintaining, in order to permit lifting and removing the food.]

Shabbos in Numbers and Words

Regarding Shabbos it is said (Yeshaya 58:13) im tashiv miShabbos raglecho asos chafatzecha biyom kodshi vikarasa laShabbos oneg likdosh HaShem michubad vichibadito meiasos dirachecho mimtzo cheftzicho vidabeir davar, if you restrain your foot because it is the Shabbos; refrain from accomplishing your own deeds on My Holy day; if you proclaim the Shabbos ‘a delight’, and the holy day of HaShem ‘honored’, and you honor it by not engaging in your own affairs, from seeking your own needs or discussing the forbidden. It is noteworthy that the word Shabbos is found three times in this verse; once in the word tashiv and the word miShabbos and the word laShabbos. Perhaps this alludes to the Halacha that one should eat three meals on Shabbos.

Shabbos: Ta’am HaChaim Eikev 5768

Is sponsored in loving memory of Ita Tzipporah bas R’ Hirsch ob”m

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

Have a wonderful and delightful Shabbos and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue I

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue I

This week’s parashah is Vaeschanan, where the Torah records that Moshe prayed before HaShem to allow him entry into Eretz Yisroel. The Medrash (See Daas Zekeinim Devarim 3:23) states that Moshe prayed five hundred and fifteen Tefillos, the gematria of the word Vaeschanan, in order to gain favor in HaShem’s eyes. It is clear that for Moshe, entering into Eretz Yisroel was of paramount importance. Can we even begin to imagine praying so long, and so many times, for just one request? The Gemara (Brachos 6b) states that it is said (Tehillim 12:9) kirum zulus livnei adam, when baseness is exalted among the sons of men. The Gemara interprets the verse to be referring to devarim haomdim birumo shel olam ubnei adam mizalzilin bahem, matters that stand at the pinnacle of the world and people treat them lightly. Rashi explains that the Gemara is referring to Tefillah, prayer. This is truly amazing. Tefillah, prayer, is so fundamental, yet people treat Tefillah lightly. At first it would appear that the Gemara is informing us of the dismal fact that people do not value prayer. Yet, by adopting an optimistic approach, we can begin to truly appreciate the Gemara’s statement that Tefillah is a matter that is at the pinnacle of the world.

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. The first subject will be why we pray.

Tefillah Thoughts

Why do we pray? The Maharal (Nesivos Olam Nesiv HaAvodah 2) asks, why do we need to pray? If HaShem feels that we are deserving, then we will receive what we need without prayer. Furthermore, asks the Maharal, why do we need to recite our prayers with our mouth, if HaShem knows what is in our hearts? It would appear that just contemplating our prayers would suffice. The Maharal answers that the purpose of prayer is to fill man’s deficiency, and one is only considered a person because of his ability to communicate. One cannot be a recipient without praying and communicating with his mouth. Thus, by praying, one demonstrates that he is dependant on HaShem for all of his needs.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

It is written (Amos 4:12) hikon likras Elokecha Yisroel, prepare to go towards your G-d, O Israel. This means that in preparation for prayer before HaShem, one should don honorable clothing as if he was going to greet an important nobleman. If one prays in solitude, he should still dress respectably. In our times one must wear a hat on his head when praying, similar to one who walks on the street. It is not sufficient to wear only a yarmulke, as one who stands before distinguished people dons a hat. One should not pray without shoes, and this is dependant on the custom of the locale. One should also not wear gloves while praying. The Rema instituted that one should not enter a shul wearing galoshes. If one would stand before a distinguished person wearing galoshes, it is permitted to wear galoshes while praying. In locales where the custom is to wear a belt, one must don a belt before praying. Thus, even one who is already wearing a belt on his pants is required to wear a belt that is distinct for prayer. However, there are those who maintain that if one does not wear a belt during the day, he would not be required to wear a belt while praying. Nonetheless, it is a matter of piety that even one who does not wear a belt all day should wear one while praying. One who prays without a belt still has fulfilled the requirement of praying.

Tefillah Translated and Elucidated

Modeh ani lifanecho melech chai vikayam shehechezarta bi nishmasi bichemla, rabbah emunasecho, I gratefully thank You O living G-d and eternal King, for You have returned my soul within me with compassion – abundant is Your faithfulness! We begin our morning with a prayer of thanks to HaShem for returning our souls to us with compassion. It is noteworthy that in the blessing of Modim that we recite in Shemone Esrei, we praise HaShem for the miracles that he performed for us every day. Similarly, on Chanukah and Purim when reciting the blessing of Nodeh lecho, we thank You, in Bircas Hamazon, we insert the al hanisim prayer, thanking HaShem for the miracles that he performed for us. It would appear that the theme of hodaah, thankfulness, is to express our gratitude to HaShem for all of the miracles that He performs for us. Although we may at times take it for granted, the fact that we awake in the morning is nothing short of a miracle.

Tefillah Tale

There is a story told about a righteous man who lived in Northern Israel. He would bring his son to shul (synagogue) at communal prayer times. Another congregant would do the same. This second congregant would constantly pester his son to be sure to look in the prayer book and say all of the words, whereas the righteous man would sit with his son beside him intently concentrating on his own prayers. One day the congregant asked the righteous man as follows. “Why aren’t you educating your child to pray properly? You just let him sit there in shul and you ignore him. How will he learn to pray properly?” The righteous man replied, “I am educating my child to pray. I am accomplishing this by praying the right way, and setting that example for my son. As he grows he will emulate this example. You, on the other hand, think you are educating your son correctly by pestering him incessantly. All you are teaching him to do is ignore his own prayers. He will in turn pester his own children in the same way.” [Reprinted with permission from Torah.org]

Tefillah Test

Why do we refer to prayer as Tefillah? The Torah uses many expressions for prayer, such as chanun, compassion, shir, song and more. In fact, The Medrash (Devarim Rabbah 2:1) states that there are ten expressions for prayer. Why do we refer to all our prayers as Tefillos? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue I

is sponsored anonymously.

Tefillah: Birum Olam is also sponsored lizeicher nishmas HaRav Avraham Yisroel ben Reb Chaim Zev HaKohen Fishman zeicher tzaddik livracha. Rabbi Fishman was the Dean of Yeshiva Bais Yehudah in Southfield, Michigan, and was a wonderful role model to his students and others for how one should pray. Rabbi Fishman zt” l should be a meilitz yosher for all of the Jewish People and we should merit the arrival of Moshiach

and Techias Hameisim, speedily in our days.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com