Shabbos: Ta’am HaChaim Haazinu-Sukkos 5769

Shabbos: Ta’am HaChaim Haazinu-Sukkos 5769

Shabbos in the Parashah

This week is Parashas Haazinu and will be followed next week by Sukkos. What is interesting about the association between Haazinu and Sukkos is that Haazinu is basically the end of the Torah, where Moshe informs the Jewish people of what will occur when they do not follow the Torah. In a sense Haazinu is the depiction of the End of Days and the Ultimate Redemption. Sukkos is referred to in the Torah as the Chag Haasif, and the Haftorah that we read on the first day of Sukkos is from Zechariah, where the prophet foretells the arrival of Moshiach and of the celebration of the Sukkos festival. Thus, Sukkos is a time of ingathering, and there are various aspects of ingathering that are reflected in Sukkos. One aspect of ingathering is that Sukkos is the time of the year when the farmers gather in the produce of the harvest, and this is a cause for joy. There is another ingathering, however, and this is the spiritual ingathering that occurs at this time of the year. It is said (Shemos 34:22) vichag Shavuos taaseh lecho bikurei kitzir chitim vichag haasif tekufas hashanah, you shall make the Festival of Weeks with the first offering of the wheat harvest; and the Festival of the Harvest shall be at the changing of the year. The Sfas Emes (Sukkos) writes that the word tekufas can be interpreted as strength, as Sukkos is the strength of the year. The Sfas Emes writes that Sukkos is the sustenance of the entire year. Let us gain a better understanding of this idea. There are several words that the Torah uses for ingathering. One word is asifah and another word is atzeres. After the seven days of Sukkos we have Shemini Atzeres. The Sfas Emes writes that Shemini Atzeres corresponds to Yosef. It is said (Tehillim 96:12) yaaloz sadai vichol asher bo az yiraneinu kol atzei yaar, the field and everything in it will exult; then all the trees of the forest will sing with joy. The Medrash (Tanchumah Emor § 16) interprets this verse to be alluding to the Four Species that are taken on Sukkos. There is an interesting hint contained within the word atzei. The word atzei is an acrostic for the words tzaddik yesod olam, the righteous one is the foundation of the world. The Sefarim write that Yosef is referred to as tzaddik yesod olam, because Yosef resisted temptation from the wife of Potiphar. Thus, we see a direct association between Yosef and Sukkos. Furthermore, we find that when Yosef was born, his mother Rachel declared (Bereishis 30:23) asaf Elokim es cherpasi, G-d has taken away my disgrace. We find a parallel to this wording when Yehoshua, who was from the tribe of Yosef, circumcised the Jewish People upon entering Eretz Yisroel. It is said (Yehoshua 5:9) vayomer HaShem el Yehoshua hayom galosi es cherpas Mitzrayim meialeichem vayikra shem hamakom hahu Gilgal ad hayom hazeh, HaShem said to Yehoshua, “Today I have rolled away the disgrace of Egypt from upon you.” He named that place Gilgal [Rolling], to this day. Regarding that incident of circumcision the prophet also uses the term rolling away, which is similar to asifah in the sense that something is being removed or concealed. Thus, we can suggest that Rachel was hinting to the fact that in the future a descendant of Yosef would remove the shame of being uncircumcised from the Jewish People. It can be said that Yosef represents shemiras habris, the guarding of the covenant, and Sukkos is a time of strength that sustains us throughout the year. It is known that shemiras habris is what sustains the Jewish People, and will even be the herald of the Final Redemption. In a similar vein, Shabbos is also an ingathering, as according to the Zohar, the blessing of the Shabbos sustains the whole week. Additionally, the Gemara (Shabbos 12a) states that if one visits someone who is ill on Shabbos, he should say Shabbos hi milizok urefuah kerovah lavo, though the Shabbos prohibits us from crying out, may a recovery come speedily. The Meor Anavim (Likuttim) offers a fascinating homiletic interpretation to this statement. He writes that normally one has to gather various herbs to create a medicine. Shabbos, however, is referred to as Shabbos Kallah and incorporates everything. Thus, on Shabbos one does not need to gather herbs from all over, and it is for this reason that the healing comes speedily. In conclusion, we see that Haazinu is the ingathering of the parshiyos of the Torah, Sukkos is the spiritual ingathering that is reflected through shemiras habris, and Shabbos is the time of ingathering that incorporates the week and the entire world within it.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Asader lidroma minarta dissima vishulchan im nahama bitzipona arshin, I shall arrange to the south the Menorah of hidden wisdom and a table with bread shall I emplace to the north. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face the south, whereas one who wishes to become wealthy should turn to the north. The symbol for these two ideas is that in the Mishkan, the Menorah, which represented wisdom, was located in the south, and the Shulchan, which represented material wealth, was located in the north. I saw an amazing explanation for this passage in the Sefer Kol Mevaser. He writes that Asader lidroma minarta dissima means that the ultimate goal and desire is in the south, where the wisdom is found. Nonetheless, vishulchan im nahama bitzipona arshin, I give permission (arshin is from the root word reshus, which means permission) for wealth to come from the north, as Torah scholars who are poor will thus be able to have the resources to sufficiently honor the Shabbos.

Shabbos in Tefillah

Zeh shir shevach shel yom hashevii shebo shavas Keil mikol milachto, this is the song of praise of the Shabbos Day: that on it G-d rested from all His work. Rabbi Ephraim Wachsman Shlita said that regarding the service of the Kohen Gadol on Yom Kippur, it is said (Vayikra 16:3) bizos yavo Aharon el hakodesh, with this shall Aharon come into the Sanctuary. The word bizos implies something specific and true, and on Yom Kippur we are demonstrating that we are being truthful with our recognition of HaShem. Perhaps we can suggest that the same principle applies to this passage, as we are declaring that zeh, this, is the song of Shabbos, as the word Shabbos and the word emes, truth, in mispar katan, digit sum, both equal 9, as Shabbos is the day of truth. For this reason we state that this is the song of praise of the Shabbos day, as this is the truth, which is reflected in Shabbos.

Shabbos Story

There was once a Karliner chassid who lived in a small town in a small broken down house. This chassid did not have much of anything, but nonetheless he was happy with his lot. Every year when the festival of Sukkos arrived, the chassid would wait until everyone else had built their Sukkos, and he would then go around and ask for whatever they had left over. People would offer him a rotted board or a rusted nail, and it was from these leftovers that he would build his Sukkah. For seven days the chassid would sit in his Sukkah and sing with great joy. Across the field from the chassid lived a very wealthy man. This wealthy man owned the local factory and employed most of the town. The magnate’s house was large, and he did not lack anything in the way of materialism. The wealthy man had everything he could imagine, but he was not happy. In fact, he was more than just not happy. He was really sad and downright miserable. The Sukkah that the wealthy man had built every year was a wonder. The Sukkah was the size of a football field, with an oak table, candelabras and running water. The Sukkah had within it everything one could imagine. Nonetheless, every year the wealthy man sat in his Sukkah, and when he would hear the Karliner chassid singing from across the field, it drove him absolutely crazy. There is nothing that makes a sad person so sad as to meet a happy person, and there is nothing that makes a sad person happier than to meet another sad person. One year as the festival of Sukkos approached, the wealthy man was struck by an idea. The wealthy man approached everyone in his town and told them, “When the Karliner chassid comes around asking for a rotted board or a rusted nail, do not give it to him.” Now when the wealthy man issued such a directive, what was anyone to do? After all, the wealthy man did own the town. Thus, when the chassid requested from the townspeople if they could spare a leftover piece from their Sukkah, the people would just shrug their shoulders, turn their palms up, and shake their heads. “I am sorry,” they would say, “but this year I cannot even spare a rusty nail.” The chassid was rejected by every single person in town and was about to despair of building a Sukkah that year, when suddenly he had a brainstorm. In the town’s cemetery, the people would place wooden planks to serve as tombstones instead of the standard marble or stone tombstones. On the wooden planks was inscribed the words “Here lies..” The chassid knew that there were many wooden planks in the cemetery, so he thought to himself: “certainly there will not be hundreds of people who die in this town over Sukkos. Thus, why would anyone care if I were to borrow a few planks and return them after the holiday?” The day before Sukkos arrived and the wealthy man looked across the field and smiled. This year there was no Sukkah outside the house of the Karliner chassid. Sukkos arrived and the wealthy rich man sat at his oak table in his Sukkah, with his candelabras and everything he could imagine. The wealthy man recited Kiddush in peace and blissful quiet. He then began to eat his fish, still in peace and blissful quiet. Suddenly, from across the field, he heard singing! The wealthy man quickly jumped up! “How can it be?” he wondered aloud. He looked outside and lo and behold, across the field, a shabby Sukkah was propped against the Karliner chassid’s house. The wealthy man ran across the field and burst in on the chassid. “Where did you get the wood for this Sukkah?” the wealthy man exclaimed. The Karliner chassid received the wealthy man with a glowing face. “Shalom Aleichem! Come in! Sit down!” Still standing, the rich man repeated his question, “Where did you get this wood from?” “I will be glad to tell you,” the chassid said, “just come in and sit down.” The wealthy man’s eyes darted to and fro, first gazing at the chassid, and then at the Sukkah, the door, and then back to the chassid. Frowning, the wealthy man at himself on the half broken chair across from the chassid. The Karliner chassid then said to the wealthy man, “please, allow me to tell you a story. Yesterday, I was looking around town for some way to build a Sukkah, and I asked people if they could spare a board or a nail. It was the strangest thing that ever happened to me, as I could not find anything. It seemed like everyone had used up their materials and there was nothing left over. It was already getting late in the afternoon and I was still walking around town without even the first board to use for a Sukkah. Who do you think I should then run into? None other than the Angel of Death!” Upon meeting him, I said, ‘Angel of Death! Shalom Alechem!’ and he said, ‘Alechem Shalom.’ I said, ‘what brings you to town?’ The Angel of Death responded, ‘I just have one more pick up before the holiday comes in.’ I said to the angel of Death, ‘one more pickup, huh? Would you mind if I ask you who it is?’” “Now, you will not believe this,” the Karliner Chassid continued, leaning forward, staring right at the rich man, “but the Angel of Death mentioned your name!” I then said to the Angel of Death, ‘That guy? You came to get that guy? You do not have to bother.’ The Angel of Death asked, ‘I do not have to bother? Why is that?’ I said to the Angel of Death, ‘You do not have to bother, because that guy is so sad, it is like he is already dead.’ The Angel of Death said, ‘He is that sad?’ ‘Yes,’ I responded, he is that sad.’ ‘Well,’ said the Angel of Death, ‘if he is that sad, I guess I do not even have to bother. Thanks for saving me the work!’” “Now,” said the Karliner chassid, “as the Angel of Death was about to leave, I asked him for a little favor. I said to the Angel of Death, ‘Listen, I helped you out, so maybe you can help me out?’ The Angel of Death responded, ‘Sure, what can I do for you?’ I said to the Angel of Death, ‘I really need a Sukkah for the holiday.’ The Angel of Death paused, and then he said, ‘You know, I am not scheduled to return here until after the festival. In the burial society, they have the wooden stakes that they put in a new grave before they put up the headstone. Those are the wooden stakes that say ‘Here Lies… at the top. I am not planning to return here, so you can use those stakes to build your Sukkah.’” “That is exactly what I did,” the chassid said. “In fact, if you look up there, you can see that on each board, it says ‘Here Lies….’” With that, the Karliner chassid burst into a joyous song. The Chassid’s words pierced the wealthy man’s heart like arrows. He began to cry from the depths of his heart. Finally, the wealthy man asked the chassid, “What can I do? I cannot remove the sadness from my heart. Tell me, I have everything, but no joy. And you, who have nothing - from where do you get all this joy?” The chassid responded: “If you want to be joyous, you must go to the holy Karliner Rebbe. There you can learn what true simcha is.” The wealthy man went to Karlin, and where in the past he had been full of anger and sadness, he was transformed into a person full of joy and happiness, and became one of the greatest Karliner Chassidim. All that he needed was for someone to ignite the spark that was hidden deep within him.

Shabbos in Navi

Shmuel I Chapter 12

In this chapter we learn how Shmuel requested that the Jewish people testify about him that he had not cheated them or robbed from them and the Jewish People testified that Shmuel had not committed any crime against them. Shmuel then reminded the Jewish People about their past and how they had come to request from him that they have a king appointed over them. Shmuel then had HaShem perform a miracle and although it was then the wheat harvest season when it does not rain, HaShem made it rain on that day. Shmuel had this occur to demonstrate to the people that they had been wicked to ask HaShem for a king. Upon seeing the rain it is said that the Jewish People feared HaShem and Shmuel and they requested that Shmuel pray on their behalf that they do not die because they had requested to have a king appointed over them. Shmuel then informs the people that HaShem will never forsake His people and they should fear HaShem and serve Him faithfully with all their hearts. There are two ideas that dominate this chapter. One idea is fear of HaShem and the second idea is the poor choice of appointing a king. A king is good for the people so long as they realize that the king represents HaShem’s kingship on this earth. In a similar vein, Shabbos is a time when HaShem reveals His kingship on earth. It is specifically for this reason that on Shabbos, even a person who is not scrupulous in separating tithes is believed to say that he has tithed. The fear of Shabbos is upon him and he is deemed to be declaring the truth. We should all merit fearing HaShem and the Holy Shabbos that He has bestowed upon us.

Shabbos in Agadah

The Gerrer Rebbe, the Imrei Emes (Sukkos) writes that Shabbos is akin to Sukkos as on Shabbos we request from HaShem to spread over us the shelter of His peace. On Shabbos all harmful agents are removed from the Jewish People and then there is a place for the Name of Heaven to rest. Similarly, subsequent to Rosh HaShanah and Yom Kippur the Jewish People have attained purity and then the Name of Heaven rests upon the Sukkah.

Shabbos in Halacha

The first three conditions that were mentioned previously (a blech, completely cooked food and still warm) are absolutely required. Food can never be returned unless there conditions are in place. One must adhere lichatchilah (in the first place) to the last two conditions (still in one’s hand and intent to return). Bideved (ex post facto), however, there will be situations where exceptions apply. Thus, if one inadvertently forgot to adhere to these two conditions, there will be situations when returning is permitted.

Shabbos Challenge Question

Last week we posed the question: Why are we instructed to speak less on Shabbos? If Shabbos is a day when we praise HaShem, would not it be fitting that we talk even more? Perhaps one approach to answer this question is that on Shabbos we are not instructed to minimize our speech just for the sake of minimizing idle chatter. Rather, on Shabbos HaShem is displaying His Kingship to us and it is said (Chabakuk 2:20) vaHaShem biheichal kadsho has mipanav kol haaretz, but HaShem is in His holy Sanctuary, let all the world be silent before Him. Thus, when HaShem is revealing to us His majesty, it behooves us to be silent.

This week’s question is, on Shabbos we wish each other Good Shabbos or Shabbat Shalom. What is the significance of declaring that Shabbos is good or that Shabbos is peaceful? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.

Shabbos: Ta’am HaChaim Haazinu-Sukkos 5769

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Doreish Tov on Medrash Rabbah Parashas Haazinu 5769 (2)

Doreish Tov on Medrash Rabbah

Parashas Haazinu 5769

10:2 The Medrash cites the verse that states (Koheles 3:14) yadata ki kol asher yaaseh HaElokim hu yihyeh liolam ala vain lihosif umimenu ain ligroa vihaElokim asah sheyiru milfanav, I realized that whatever G-d does will endure forever: Nothing can be added to it and nothing can be subtracted from it, and G-d has acted so that [man] should stand in awe of him. The Medrash states that the reason that there are contradictions to this idea that nothing can be added to what HaShem created is so that man should be in awe of HaShem. Examples of contradictions to this idea are from the fact that HaShem created day and night and Yaakov made the day into night when HaShem caused the sun to set for him early. Similarly, HaShem caused the sun to stand still for Yehoshua. Thus, we see that the righteous subtract and add to HaShem’s words so that man should fear HaShem.

The Medrash proceeds to cite many examples of this phenomenon where the laws of nature changed on behalf of the righteous. The Medrash concludes that HaShem created the heavens and the earth to praise Him and Moshe came and silenced them, as it is said haazinu hashamayim, give ear O heavens. What is the message that this Medrash is teaching us? Shlomo HaMelech writes at the end of Koheles (12:13) sof davar hakol nishmah es HaElokim yira vies mitzvosav shimor ki zeh kol haadam, the sum of the matter, when all has been considered: Fear G-d and keep his commandments. For that is man’s whole duty. Did we need the wisest of all men to tell us that the ultimate goal is to fear HaShem? Did we really think that we are here to indulge ourselves in worldly pleasures? Alas, this the way most people think. It is easy to get caught up in the idea that we should lead a comfortable lifestyle and other perspectives that we may have. Yet, Shlomo HaMelech teaches us that we are here to fear HaShem and to keep His commandments. In truth, the world is constantly evolving, although on the surface it appears to us that everything remains the same.

Hashem is constantly renewing His world, and our only justification for existence is when we recognize this phenomenon. Hashem does not perform miracles or changes in nature for our entertainment. Rather, HaShem performs miracles and changes in the world so we should remember that there is a G-d Who controls the world. Avraham Avinu learned this lesson when he saw that the sun set, and then he saw the moon disappear from view. This change taught Avraham that there is a Higher Power Who controls the world. Change should instill fear in us so that we can serve HaShem properly. This was the message that Moshe delivered to the Jewish people before his death. The heavens and the earth can be silenced for the sake of the Jewish People. Certainly the Jewish People can learn to obey HaShem and keep His commandments.

Doreish Tov on Medrash Rabbah Parashas Haazinu 5769 (1)

Doreish Tov on Medrash Rabbah

Parashas Haazinu 5769

10:1 The Medrash asks, what is the Halacha regarding a Jew who has a pain in his ear on Shabbos? Can he be healed from his pain on Shabbos? The answer is that the Sages taught that anything that involves even a doubt regarding someone remaining alive supersedes the Shabbos prohibitions. Thus, one who has a pain in his ear, if his life is endangered, he can be healed on Shabbos. The Sages offer a person advice. If you wish to avoid pain in your ear or in any other part of your body, turn your ear to Torah and you will inherit life, as it is said (Yeshaya 55:3) hatu aznichem ulichu eilay shimu isichi nafshichem, incline your ear and come to Me; listen, and your soul will be rejuvenated. Rabbi Chanina bar Pappa said that one who turns his ear from hearing words of Torah, his prayers are despised, as it is said (Mishlei 28:9) meisir azno mishmoa Torah gam tefillaso toeivah, if one turns aside his ear from hearing the Torah, his prayer, too, will be considered an abomination. Rabbi Levi said that the ear is to the body like a sieve-like vessel is to the vessels. Regarding this sieve-like vessel, many vessels can be placed upon it and one places the incense underneath it and all the vessels absorb the smoke. Similarly, a person has two-hundred and forty-eight limbs and they are all sustained through the ear. This is derived from the verse that states shimu isichi nafshichem, listen, and your soul will be rejuvenated. HaShem said, “If you turn your ear to the words of Torah, when you come to commence with words of Torah, all will desire before you and they will hear your words, akin to your hearing words of Torah.” This idea is derived from Moshe Rabbeinu. Moshe turned his ear to words of Torah, so when he came to commence with words of Torah, the upper worlds and the lower world desired to hear his words. This is what is said haazinu hashamayim vadabeira, give ear O heavens, and I will speak.

The lesson of the Medrash is obvious to all who “hear” what the Medrash is saying. In the world of sales it is said that the best salesman is the one who listens the best. The same can be said for everything in life, and Torah incorporates all aspects of life. One who wishes to absorb words of Torah must always be ready to listen to words of Torah. How does this work? The answer to this question can be found in the words of Rashi regarding the verse that states (Devarim11:13) vihayah im shamoa tishmiiu el mitzvosai, it will be that if you hearken to My commandments. Rashi cites the Gemara (Brachos 40a) that comments on the double term of shamoa tishmiiu to mean that if you heard the old, then you will hear the new. The simple explanation of this statement is that if you have heard Torah in the past, then you will continue to hear Torah in the future. In a deeper sense, however, the Medrash is teaching us that listening is not just hearing the words. The word shema also means to gather, as it is said (Shmuel I 15:4) vayishama Shaul es haam, Shaul had all the people summoned. Thus, if one turns his ear to words of Torah, then he is guaranteed that he will hear more words of Torah, and everything that he is engaged in will be a part of Torah. We can now understand why if one turns his ear to Torah, he will be sparing himself any bodily pain. One who is constantly engaged in Torah study has summoned all the forces of the world to be subjugated to the Torah. This idea is further reflected in a verse that states (Shemos 15:26) vayomer im shamoa tishma likol HaShem Elokecha vihayashar bieinav taaseh vihaazanta limitzvosav vishamarta kol chukav kol hamachalah asher samti vimitzrayim lo asim alecha ki ani HaShem rofecha, He said, “If you hearken diligently to the voice of HaShem, your G-d, and do what is just in His eyes, give ear to His commandments and observe all His decrees, then any of the diseases that I placed in Egypt, I will not bring upon you, for I am HaShem, your Healer. This verse clearly informs us that if we are constantly listening to HaShem and giving ear to His commandments, we will be healed.

Doreish Tov on Medrash Rabbah Parashas Vayeilech 5769

Doreish Tov on Medrash Rabbah

Parashas Vayeilech 5769

9:1 Hashem informs Moshe that his days are numbered. The Medrash cites an incident where Rabbi Shimon ben Tachlafta attended a Bris Milah and the father of the infant served him wine that was seven years old. The father then declared that he would be able to serve this wine at his son’s wedding in the future. Rabbi Shimon ben Tachlafta left the festivities in middle of the night and he encountered the Angel of Death. The Angel of Death appeared troubled, and when Rabbi Shimon ben Tachlafta questioned him regarding his appearance, the Angel of Death responded that he appeared thus because of people’s speech. The Angel of Death informed Rabbi Shimon ben Tachlafta that people foretell what they will do in the future when they do not even know when they will die. The father of the infant had predicted that he would serve the same wine by his son’s wedding and he was actually destined to die within thirty days time. Rabbi Shimon ben Tachlafta requested that The Angel of Death inform him when his time to die would come, and the Angel of Death responded that he did not have power over the righteous. At times HaShem desires good deeds and therefore He lengthens the days of the righteous. The Sages said that it is difficult for HaShem to decree death upon the righteous. Proof of this is from Moshe where HaShem did not declare, “behold you will die.” Rather, HaShem told Moshe, “behold, your days are drawing near to die.”

Let us understand this Medrash. Is it possible to say that HaShem cannot be up front with the righteous and inform them directly when they will die? Why is it important that HaShem be indirect with the righteous regarding their death? The answer to this question is that the Gemara (Taanis 5b) states that Yaakov Avinu did not die. Furthermore, the Gemara (Brachos 18a) states that the righteous, even in their deaths are referred to as being alive. In essence, death is only a reality for those who were never really living in this world. The wicked, even when they are alive, are deemed to be dead (Ibid). Thus, were HaShem to inform a righteous person that he will soon die, it would seem that HaShem is labeling the righteous person as a wicked person, and this is not true. To avoid what may even appear to be a falsehood, HaShem informs the righteous indirectly that their time has come. Their days may have come to an end on this earth, but they themselves never die, as the righteous live forever.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 8

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

Volume I Issue 8

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 way one should pray and how one should conduct himself inside the shul.

Tefillah Thoughts

It is said (Devarim 26:19) ulisitcho elyon al kol hagoyim asher asah lishilah ulisheim ulisifares vilihyoscha am kadosh laHaShem Elokecha kaasher dibeir, and to make you supreme over all the nations that He made, for praise, for renown, and for splendor, and so that you will be a holy people to HaShem, your G-d, as He spoke. The Baal HaTurim writes that when the Jewish People praise HaShem, it is for HaShem’s splendor, and this is what the Gemara (Megillah 16b) means when it states that in the future HaShem will be for crown for every righteous person. This means to say HaShem returns to us the very same crowns that we used to crown HaShem with our prayers. However, one who speaks idle chatter in shul, his body will be surrounded by thorns (See Ibid for an allusion to this from Scripture). This statement really requires no explanation. During the Aseres Yimei Teshuvah, when HaShem is so close to us and desires to hear our prayers, let us utilize the opportunity to come close to Him and not, Heaven forbid, to distance ourselves from him with needless chatter in shul.

Tefillah Teachings

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

If one could not refrain from passing gas and this prevented him from praying during the prescribed time for prayer, he is deemed to be an onus, i.e. one who has no choice in the matter. The Acharonim write that if one cannot refrain from passing gas, he can recite the shema which is biblical in nature whereas he should not recite Shemone Esrei. The reason for this distinction is because it is improper to stand before the King in prayer and pass gas, whereas the recital of Shema is not deemed to be speaking before the King. Rather, reciting Shema is fulfilling the will of HaShem. One should not even wait to recite shema while donning Tefillin. Rather, he should try to don Tefillin at the first available opportunity.

Tefillah Translated and Elucidated

Lieis naasah vicheftzo kol azai melech shimo nikra, at the time when his will was brought all into being – then as ‘King’ was His Name proclaimed. This statement speaks volumes regarding HaShem’s Kingship. Hashem was not referred to as King until everything came into being. Prior to the arrival of Moshiach and the End of Days, HaShem’s Kingship, so to speak, has been concealed from the world. Why is this so? The answer to this question is because when man does not perform according to HaShem’s expectations, then he is in essence concealing HaShem’s Kinship in this world. It is noteworthy that in the High Holiday prayers, we stress the fact that HaShem will become King “once again” in the future, when the entire world will recognize HaShem and His Greatness.

Tefillah Tale

After Kol Nidrei in the Feldafing DP Camp in 1945, the Klausenberger Rebbe, Reb Yekusiel Yehudah Halberstam zt”l went up to the open ark and began to speak to Hashem. The Rebbe called out the words of the Viduy, “Ashamnu, bagadnu, we have sinned, we have rebelled.” The Rebbe, in an almost accusatory fashion, asked, “Did we really rebel? Did we Heaven forbid rebel against you? Did we steal? Was there anyone to steal from in Auschwitz and in Muldorf?” The Rebbe then paused and said, “Actually, I am a thief. I once returned from the slave labor and collapsed on my bunk to rest, and my shriveled skin got caught between the two boards. Upon trying to free myself with the little strength that I had left, I tore my skin from my bones. As blood streamed out, I moaned softly. This moan was loud enough to awaken the fellow prisoner sleeping next to me. This stealing of someone else’s sleep was the only theft I committed and I confess this thievery before the Master of the World.” The Rebbe continued in this manner, enumerating all the sins mentioned in the Viduy. The Rebbe dismissed all the supposed sins of the survivors. “We did not sin willfully. We did not commit the sins listed here. This Viduy was not written for us.” The Rebbe then took the machzor that he had been holding and closed it. The congregation watching him stood in shock. After a pause, the Rebbe declared,” yet, we are guilty of sins not mentioned in the Viduy. We sinned in matters of faith and trust in HaShem. Did we not doubt HaShem because of our despair and hopelessness in the camps? We recited Shema at night with the hope that it would be our last recital, bringing an end to our despair. How many times did we ask HaShem that because we had no strength, that he should take our souls, so we would not have to recite Modeh Ani in the morning? When the sun rose and we were required to thank HaShem for returning our souls with great mercy, we were filled with anger and rage. When we removed the corpses from the barracks, were we not jealous of those lucky people who had already met their deaths? This is how we sinned. We sinned with a lack of faith and trust. We must beat our chests and confess those sins. We need to ask HaShem to restore our trust and faith in Him. ‘Trust in G-d forever.’ Trust in Him at all times, nation! Pour your hearts out before Him.”

Tefillah Test

Last week we posed the question: why is it that in certain blessings of Shemone Esrei we request of HaShem to do something for us and then we offer a reason for it, whereas in other blessings we make a request of HaShem without an explanation? An example of a blessing where we offer the reason for the request is selach lanu, where we ask HaShem to forgive us because He is a forgiving G-d. Following Nusach Ashkenaz, it appears that there are six blessings where we offer the reason for our supplication. These are 1) the blessing of selach lanu; 2) the blessing of riei vianyeinu; 3) the blessing of rifaeinu; 4) the blessing of es tzemach; 5) the blessing of shema koleinu; 6) and the blessing of sim shalom. It would seem that the common theme in these blessings is that we are facing a crisis in our life, be it physical or spiritual and we are therefore required to explain to HaShem why He should deliver us from our situation.

This week’s question is, why in the High Holiday prayers we ask HaShem al tavo bamishpat imanu, do not come with us in judgment. We are being judged, so how can we ask that HaShem not judge us? 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 8

Is sponsored by the Singerman family in Michigan

in loving memory of Reb Shlomo Tzvi ben Reb Yehudah Leib ob”m

and Reb Aharon ben Reb Shlomo Tzvi 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 Vayeilech-Shabbos Shuvah 5769

Shabbos: Ta’am HaChaim Vayeilech-Shabbos Shuvah 5769

Shabbos in the Parashah

This week is Parshas Vayeilech and Shabbos Shuvah, so named because of the Haftorah we read where the prophet Hoshea exhorts the Jewish People to repent from their sins. What does repentance mean? The Rishonim enumerate the steps that are involved in the process of repentance. Among these steps are forsaking the sin, regretting the past and acceptance not to sin in the future. The Rambam (Hilchos Teshuvah 2:2) writes that the ultimate form of repentance is when one reaches the state of repentance where HaShem, Who knows all concealed matters, can testify on the person that he will not commit this sin again. One must wonder, however, how one can know when he has achieved this level of repentance? There are those who claim that after Yom Kippur, if one feels a true sense of relief, then he knows that has gained atonement for his sins. Repentance certainly involves ones emotions. Nonetheless, the mitzvah of repentance is akin to shaking a lulav and blowing a shofar, where one must perform the action involved in the mitzvah and one should not be focused on whether HaShem has accepted his performance of the mitzvah. This being the case, why does the Rambam write that part of the process of repentance is that HaShem has to testify that he will never sin again? The Lechem Mishneh (Ibid) is bothered by another question. He asks how it can be that HaShem testifies that a person will never commit this sin again. Does this not contradict the idea that man has free choice? The Lechem Mishneh answers that when one repents he must take HaShem as a witness that he will never commit this sin again. It would seem from the words of the Lechem Mishneh that the Rambam is not saying that HaShem is actually testifying on behalf of the person. Rather, the repentant is taking HaShem as a witness, similar to Moshe taking the heavens and the earth as a witness that the Jewish People were warned what will occur if they do not heed HaShem’s will. This is also the understanding of the Kesef Mishneh (Ibid). This explanation, however, is difficult, as the Rambam implies that HaShem will actually testify on behalf of the repentant. Furthermore, how does one take HaShem as a witness? Lastly, if one takes HaShem as a witness that he will never sin again, is it still possible to sin again? This matter requires further research, but perhaps we can explain the words of the Rambam in a different manner. The Rambam (Ibid 1:1) writes that the mitzvah from the Torah is that one confesses his sins, and part of the confession process is that he repents. One of the confessions that we recite on Yom Kippur is that we sinned before HaShem with Viduy Peh, insincere confession. While one can certainly confess his sins verbally, it is insufficient unless he has truly repented. How can one know if he has truly repented? Regarding this the Rambam writes that if HaShem testifies upon the person that he will not commit the sin again, then he will know that he has truly repented. This is the only way that one can sincerely confess his sins, as without true repentance, one cannot recite a true confession. It is said (Yechezkel 33:11) emor aleihem chai ani nium HaShem Elokim im echpotz bimos harashah ki im bishuv rasha midarko vichaya shuvu shuvu midarcheichem haraim vilamah samusu bais Yisroel, say to them: ‘as I live – the word of the Lord HaShem/Elokim – [I swear] that I do not desire the death of the wicked one, but rather the wicked one’s return from his way, that he may live. Repent, repent from your evil ways! Why should you die, O House of Israel?’ Thus, we see that when one repents, he is now considered to be amongst the living. The definition of living is to be attached to HaShem and His will. One who repents is close to HaShem, as it is said (Hoshea 14:2) shuva Yisroel ad HaShem Elokecha, return, Israel, unto Hashem your G-d. The Gemara (Yoma 86a) derives from these words that repentance is so great that it ascends to the Heavenly Throne. In a similar vein, every week we experience a spiritual elevation on the Holy Shabbos. How does this come about? I was struck by the words from the Haftorah that we read on a fast day. It is said (Yeshaya 56:3-5) vial yomar ben haneichar hanilvah el HaShem leimor havdail yavdilani HaShem meial amo vial yomar hasaris hein ani eitz yaveish ki choh amar HaShem lasarisim asher yishmiru es Shabsosai uvacharu baasher chafatzti umachazikim bivrisi vinsati lahem biveisi uvichomosai yad vasheim tov mibanim umibanos sheim olam etein lo asher lo yikareis, let not the foreigner, who has joined himself to HaShem, speak, saying, ‘HaShem will utterly separate me from His people’; and let not the barren one say, ‘Behold I am a shriveled tree.’ For thus said HaShem to the barren ones who observe My Shabbosos and choose what I desire, and grasp My covenant tightly: In My house and within my walls I will give them a place of honor and renown, which is better than sons and daughters; eternal renown will I give them, which will never be terminated. We can interpret these verses homiletically to mean as follows: and let not the barren one say, ‘Behold I am a shriveled tree, i.e. let a person not say that life is dry and without meaning. For thus said HaShem to the barren ones who observe My Shabbosos and choose what I desire, and grasp My covenant tightly, i.e. although during the week a person may feel that he is on the precipice of despair, he should know that one who observes the Shabbos and studies Torah will be more rejuvenated than one who bears children. The reason for this is because Shabbos is a semblance of the World to Come, which is eternal. One who experiences Shabbos has experienced true life. Hashem should grant us that this Shabbos the entire Jewish People observe the Shabbos properly, and then HaShem will grant us complete atonement on Yom Kippur, which will come upon us, for good.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Yehei raavah kamei disishrie al amei diyisanag lishmei bimsikin viduvshin, may it be His will that His Presence rest on His people and it take pleasure for His sake in delicacies and sweets. If we can understand this passage literally, it would seem that the intention is that through the manifestation of the Divine Presence, we are capable of indulging in physical delights. Perhaps this is similar to what the Ramban writes (Bereishis 25:34) that Yitzchak instructed Esav to bring him food so that he could bless him. The reason Yitzchak did this is because he felt that the Divine Presence would rest on him through the indulgence of food. While this passage certainly contains a deep meaning, we can understand that by elevating the physical in this world, we merit a high spiritual level.

Shabbos in Tefillah

Oneg kara liyom HaShabbos, He declared the Shabbos day a delight. Why did HaShem have to call the Shabbos a delight? The Sefarim (see Shelah Maseches Shabbos Perek Ner Mitzvah §38) write that there is nothing higher than oneg and there is nothing lower than nega, a plague. Thus, we see that the highest spiritual reward is in a place called oneg, which is also an acrostic for the words Eden (Paradise) Nahar (River) and Gan (Garden). Hashem cherishes the Shabbos so much that He refers to it as the highest level of spiritual reward.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: Lieutenant Meyer Birnbaum was one of the only Orthodox US army officers commissioned during World War II. Last year, he spoke at our yeshiva, and though I was enraptured by the harrowing tales of his war-time activities, one small incident that occurred to him as a young boy growing up in the Brownsville section of Brooklyn during the Depression did not escape me. In those days, few young men attended yeshiva or were committed to vigorous Torah observance. Meyer went to public school as well, but his parents wanted to raise him as an observant Jew. His friends would often make fun of his yarmulke, and few attended his bar-mitzvah. But that did not deter him. In fact, from the time he was old enough his mother would make sure that he attended the mincha service. Imagine the sight. A young boy coming to pray together with a group of elderly men who were hanging on to their tradition while their inheritors looked for newfound freedoms outside the decaying walls of the synagogue. Even the men who came to pray were only there to say Kaddish for a dearly departed. So when young Meyer entered the portals of the shul for the very first time their eyes widened in amazement. Their shock turned to pity as they assumed the young boy came to shul for the same reason that most of them came, and for the very reason that they prayed their children would one day come the sole purpose of saying Kaddish. The moment came when the Kaddish yasom, the mourner's Kaddish, was to be recited, and the congregation began in a cacophonous unison the hallowed words, “Yisgadal Viyiskadash.” Meyer just stared up into space, waiting to answer the first responsive Amen. He was startled by the jab in the ribs by a crooked finger, which left his searing side and began pointing to the correct place in the prayer book. “Nu!” shouted the man, “They are saying Kaddish!” “I know that they are saying Kaddish!” answered Meyer. “So, what are you waiting for? Say along!” Meyer did not understand where the conversation was heading. But he had no time to think when another old man looked his way, motioning for him to join the mourners in the Kaddish recitation! “But I don’t have to say Kaddish!” answered Meyer tearfully, “my parents are alive!” “Your parents are alive?” asked the old-timer incredulously. “Yes, thank G-d, they are both alive! Why do you think that they are dead and that I should say Kaddish?” They gathered around him as the final Amen was said and explained their actions. “We could not imagine someone your age coming to shul for any other reason!” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shmuel I Chapter 11

In this chapter we learn how Shaul and the Jewish people defeated the people of Amon in battle. Subsequent to this battle Shmuel summoned the Jewish People to Gilgal to renew the kingdom. At Gilgal they made Shaul the king and they offered sacrifices to HaShem. Shaul and the Jewish People then rejoiced exceedingly. Shabbos is a time when we rejoice in the kingship of HaShem. Despite the travails of the week, on Shabbos we refresh ourselves and, so to speak, renew HaShem’s Kingship over us.

Shabbos in Agadah

The Gerrer Rebbe, the Bais Yisroel, writes that the Imrei Emes said that the sin of Adam HaRishon did not affect Shabbos, as the power of Shabbos is greater than the effects of his sin. The Bais Yisroel writes that Shabbos aids in the repentance process. The Sfas Ems writes that the Gemara states that had the Jewish People observed the “first” Shabbos, they would not have been assailed by any nation. The “first” Shabbos alludes to Shabbos Shuvah, the first Shabbos of the year.

Shabbos in Halacha

In summary, food that was removed from a flame or from the blech can be returned only 1) to a blech; 2) if the food is completely cooked; 3) while still warm; 4) if one keeps the pot in his hand; 5) if one did not intend to remove the pot permanently. Under such conditions it is also permitted to transfer food from one belch to another.

New: Shabbos Challenge Question

Last week we posed the question: We know that many customs that we perform on Shabbos are in pairs, corresponding to the mitzvah of shamor, safeguarding the Shabbos, and one corresponding to zachor, remembering the Shabbos. Examples of this idea are a woman lighting minimum two candles prior to the onset of Shabbos and reciting hamotzi over two loaves of bread by all three meals on Shabbos. One must wonder, however, why this is so, as the Gemara (Rosh HaShanah 27a) states that shamor and zachor were uttered by HaShem simultaneously. Furthermore, in the prayer of Kegavna recited by Nusach Sefard on Friday night, it is said that Shabbos is raza diechod, the Secret of Unity. These statements would indicate that although prior to Shabbos there was disparity and a lack of unity, on Shabbos everything becomes one. Why, then, do we emphasize on Shabbos the idea of two? Perhaps an answer to this question is that although Shabbos is ultimately the sign of Oneness and Unity, the demonstration for that unity is by performing acts that involve two. The purpose of a marriage between two people is to become like one. Similarly, Shabbos is deemed to be the mate of the Jewish People, and through this “marriage,” we recognize the Oneness of HaShem.

This week’s question is, why are we instructed to speak less on Shabbos? If Shabbos is a day when we praise HaShem, would not it be fitting that we talk even more? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.

Shabbos: Ta’am HaChaim Vayeilech-Shabbos Shuvah 5769

Is sponsored by the Singerman family in Michigan

in loving memory of Reb Shlomo Tzvi ben Reb Yehudah Leib ob”m

and Reb Aharon ben Reb Shlomo Tzvi ob”m

I would like to take this opportunity at the beginning of the year to thank all the readers of the in-print version in Michigan and the hundreds of readers of the email and on the web who have encouraged the writing of these pages for the last four years. A special thank you goes to those who have sponsored the pages. HaShem should bless all the readers and the sponsors with much gezuent, parnasah, nachas from the children, shalom bayis and kol mili dimeitav.

New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com

Have a wonderful and delightful Shabbos and a Gemar Vachasima Tova

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