Shabbos: Ta’am HaChaim Pinchas 5768

Shabbos: Ta’am HaChaim Pinchas 5768

Shabbos in the Parashah

The period referred to as Bain Hametzarim, the Three Weeks, is almost upon us, and it is worth our while to reflect on our current situation. This week we heard about the Israeli and terrorist group prisoner swap, where the Israelis received the bodies of two soldiers who were killed al Kiddush HaShem, sanctifying G-d’s Name, while the terrorists received in exchange live murderers with Jewish blood on their hands. Although I normally refrain from using current events and politics as a springboard for insights in the weekly Torah portion, it is noteworthy what the terrorist declared when he reached his safe haven in Lebanon. According to news reports, the terrorist announced, “I return today from Palestine, but believe me, I return to Lebanon only in order to return to Palestine.” Leaving aside the intent of this murderer’s words, let us focus on how this statement can be applied to us. We have been in exile for almost two thousand years. Every day in our prayers we declare that we wish to return to Eretz Yisroel. What does it mean to return to Eretz Yisroel? Are we saying that we wish to live a life completely according to the Torah, or are we merely engaging in some form of nostalgia? Every individual must decide for themselves what returning to Eretz Yisroel means, but there is one thing that we can all agree upon. The idea that we are all still in exile is a fact that no one can dispute. The Gemara (Kesubos 111a) states that the Jewish People are cautioned from ascending to Eretz Yisroel in a forceful manner. Nonetheless, it is incumbent upon every Jew to anticipate the arrival of Moshiach and yearn for the day when we will all return to the Land that HaShem promised to our forefathers. Thus, we should also declare, “we have left Eretz Yisroel to reside in the exile, against our will, but believe me, I am only in the exile in order to return to Eretz Yisroel.” The Ramban (Parashas Korach) is of the opinion that there is a biblical commandment to seek out the construction of the Bais HaMikdash. Are we seeking to reach the point where we can be confident that the Bais HaMikdash will be rebuilt? Fortunately, we have an opportunity every week to tastes a semblance of the redemption and this occurs on the Holy Day of Shabbos. The Rambam (Hilchos Melachim 12:4) writes that the sages and the prophets did not desire the Messianic Era for the purpose of dominating the nations of the world or for the purpose of eating and drinking and being merry. Rather, they desired the Messianic Era so that we should be free from oppression and thus we will be able to study HaShem’s Torah and thereby merit a portion in the World to Come. Shabbos is a day when we rest from our labor and toil of the week and we have the opportunity to engage in praying to HaShem and studying His Holy Torah. The Gemara (Shabbos 118b) states that were the Jewish People to observe two Shabbosos properly, they would be redeemed immediately. We have the opportunity, this Shabbos, to observe the Shabbos as an entire nation. If we will all observe the Shabbos properly, we will not need the reminder of the Three Weeks and Tisha Baav to remind us that we are still in exile, longing to return to Eretz Yisroel. May we see today the fulfillment of the verse that states (Yeshaya 52:8) kol tzofayich nasu kol yachdav yiraneinu ki ayin biayin yiru bishuv HaShem Tziyon, the voice of your lookouts, they raise their voice, they sing glad song in unison; with their own eyes they will see that HaShem returns to Tziyon.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Uzeir anpin viatika kadisha asyan lisaada bahadei, the Miniature Presence, and the Holy Ancient One. Come to feast with it. The Arizal writes that zeir anpin is in the image of a man. Perhaps the idea being expressed here is that although we cannot see HaShem, we know that HaShem comes to feast at the Shabbos meals, and He arrives, so to speak, in the form of zeir anpin.

Shabbos in Tefillah

Koach ugevurah nasan bahem lihyos moshlim bikerev teivel, strength and power has He granted them, to be dominant within the world. The Mishna (Avodah Zara 4:7) states that the gentiles asked the Sages in Rome, “If your G-d has no desire for idolatry, why does he not abolish it?” The Sages replied, “If it was something unnecessary to the world that was worshipped, he would abolish it; but people worship the sun, moon, stars and planets; should he destroy his universe on account of fools!” Thus, we see from this Mishna that HaShem empowered the sun, the moon, the stars and the planets with a function in this world. We must view the heavenly bodies in a responsible manner and recognize that they are merely HaShem’s servant who HaShem created for our benefit, and not, heaven forbid, with the perception of the idolaters who assumed that the heavenly bodies had independent powers.

Shabbos Story

The Sabba Kaddisha of Radoshitz, in his sefer, Niflaos (vol. 1, pp. 21–22), recorded an amazing story about the formulation of this “Prayer before Praying.” The story goes like this: When he was a child, the Sabba Kaddisha was once visiting Rebbe Elimelech of Lizhensk. He was conversing with chassidim from the Rebbe’s inner circle in front of the Rebbe’s home when several extremely tall men came and hurried into the house. When they reached the doorway, they had to stoop down to enter since they were so unusually tall. The holy Rebbe closed the door behind them before the chassidim could catch a glimpse of their faces. They waited outside until the visitors left to see if they could recognize them. Again the chassidim were astonished when the men left. They did so in such a hurry that they could not make out the men’s features and just saw their backs; they left so fast they almost vanished. The chassidim realized that something unusual had just taken place, and they decided to investigate and find out what had occurred. The elder chassidim among them approached the Rebbe and asked him to explain the strange incident. This is what the Rebbe told them: “When I realized that most people cannot concentrate properly on their prayers anymore due to the awesome burdens of earning a livelihood, and they lack the time and the understanding to concentrate fully, I decided to rewrite the standard formula for the prayers. I would write a new, short and concise version that would be equally understood and grasped by everyone. The holy Members of the Great Assembly, the Anshei Knesses HaGedolah (the original authors of the standard prayers from the time of the Talmud), realized what I intended. They came here to ask me not to change even one prayer from their established formula. I took their counsel and discussed the matter with them. They advised me to establish a prayer to pray before the formal prayer service. This would help anyone who lacks the concentration and proper devotions that are necessary for all formal prayers.” This “prayer before prayers” is the Yehi Ratzon prayer printed in many siddurim in the name of Rebbe Elimelech of Lizhensk. [Reprinted from a Free Download from the book “Mipeninei Noam Elimelech” translated and compiled by Tal Moshe Zwecker by permission from Targum Press, Inc.]

There is a story told of the Rebbe’s brother the Rebbe Reb Zisha of Hanipoli. After Rebbe Elimelech passed away he was approached by his brother’s students to be their new leader. Rabbi Zisha declined and explained his reason with a parable. “The possuk in Bereishis 2:10 states “And a river went forth from Eden to water the garden and from there it split into four paths.” The Torah is eternal and alludes to all events above and below for all generations. Eden alludes to our holy master the Baal Shem Tov. The river was his student the holy Mezritcher Maggid. The garden refers to my brother the Rebbe Elimelech. This then is the meaning: a river flows from Eden to water the garden, the Torah flows as water from the Baal Shem Tov by way of the Mezritcher Maggid to the Rebbe Elimelech. From there it separates into four paths: they are 1. The Holy Rebbe the Chozeh or Seer of Lublin. 2. The Holy Rebbe Avodas Yisrael the Koznitzer Maggid. 3. The Holy Rebbe Mendel Rimanover and 4. The Holy Ohev Yisrael the Apta Rav. You need no Rebbe other than them.”

Shabbos in Navi

Shoftim Chapter 21

In this chapter we learn how the Jewish People allowed the tribe of Binyomin to intermarry with the other tribes. The tribes were concerned that an entire tribe from the Jewish People would become extinct, so they allowed fro the men of Binyomin to grab a wife from the daughters of Shiloh. The Medrash (Bereishis Rabbah 11:8) states that Shabbos complained to HaShem that it did not have a mate, and HaShem told Shabbos that the Jewish People will be its mate. It would seem that if not for Shabbos, heaven forbid, the Jewish People would not have a connection to HaShem. The Rambam writes that the love one has for ones spouse is a semblance of the love that exists between HaShem and the Jewish People. Let us use the Shabbos, our partner in life, to achieve a great closeness to our Creator, Hashem.

Shabbos in Agadah

The Sfas Emes (Yisro 5643) quotes Rabbeinu Bachye who cites the Rambam who writes that it is said (Shemos 20:9) sheishes yamim taavod viasisa kol milachtecho, six days shall you work and accomplish all your work. The Rambam writes that this verse means that one should serve HaShem for six days by performing all of ones work, similar to the Avos who also performed actions. On Shabbos, however, the service of HaShem is without action. The Sfas Emes explains that similar to the six days of creation which were six days of action, so too the world is sustained from the service of the righteous in the form of work and labor. Thus, when it is said that HaShem rested on the seventh day, this means that the work on Shabbos is not performed through action. Despite the fact that on Shabbos there is no labor, it is the Shabbos that sustains the six days of the week. (See further in Sfas Emes how he connects this concept with the idea of everyone being in agreement that the Torah was given on Shabbos).

Shabbos in Halacha

The Poskim mention one exception to the requirement of covering the flame. One can place raw meat in a pot on an open flame immediately prior to the onset of Shabbos, as it is not possible that the meat will be cooked in time for the evening meal. In this instance there is no concern that one will increase the heat as the food will anyway not be ready until the morning meal. This ruling will only apply nowadays to a crockpot which cooks slowly. Regarding other methods of cooking, however, since the food can generally be cooked in short period of time, one should not rely on this leniency. Thus, one would be allowed to place raw meat in a crockpot, without the use of a blech, immediately prior to the onset of Shabbos, as long as one is certain that the food will not be ready for the evening meal. Moreover, even if the pot contains partly cooked food, it is sufficient for one to place in the pot one piece of raw meat so that the entire pot will not require a blech.

Shabbos in Numbers and Words

It is said regarding Shabbos (Shemos 20:11) al kein beirach HaShem es yom haShabbos vayikadsheihu, therefore HaShem blessed the Shabbos day and sanctified it. It is noteworthy that the words beirach HaShem es yom equal in gematria the word haShabbos.

Shabbos: Ta’am HaChaim Pinchas 5768

Is sponsored by Avrohom and Hilda Borenstein in memory of her mother

Chaya Hadas bas Reb Yechiel Michel ob”m niftarah 7 Tammuz 5764

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

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

Shabbos: Ta’am HaChaim Balak 5768

Shabbos: Ta’am HaChaim Balak 5768

Shabbos in the Parashah

In this weeks parashah the Torah records the dialogue that the donkey had with Balaam. It is noteworthy that the Mishna in Avos (5:8) states: asarah devarim nivriu bierev Shabbos bain hashemashos vieilu hein pi haaretz upi habieir pi haason vihakeshes vihaman vihamateh vihashamir hakesav vihamichtav vihaluchos viyeish omrim af hamazikin ukivuraso shel Moshe vieilo shel Avraham Avinu viyeish omrim af tzevas bitzevas asuyah, ten things were created on Shabbos eve, at twilight. They are: The mouth of the earth; the mouth of the well; the mouth of the donkey; the rainbow [which was Noach’s sign that there would be no future floods] the manna; the staff, the shamir worm; the script, the inscription; and the Tablets. Some say also destructive spirits, Moshe’s grave, and the ram of our forefather Avraham. And some say also tongs, which are made with tongs. One must wonder why these items were specifically created immediately prior to the onset of Shabbos. Perhaps we can suggest that these items are associated with Shabbos in some manner. The mouth of the earth was created to swallow up Korach and his assembly. The Zohar (Korach) states that Korach disputed the concept of Shabbos, so it is fitting that the mouth of the earth be created immediately prior to the onset of Shabbos to swallow up Korach and his assembly in the future. Regarding the mouth of the well, it is noteworthy that the Rema writes (Orach Chaim 299:10) that one should drink water from a well on Motzai Shabbos as the well of Miriam circles on Motzai Shabbos and all the water that is in wells is healed at that time. The mouth of the donkey, as we all know, functioned as a vehicle for putting Balaam in his place. The Halacha (see Mishna Berurah Orach Chaim 307:5) is that one should minimize his speech on Shabbos, so the mouth of the donkey teaches us that one should only speak what is necessary. The rainbow symbolized that HaShem would not destroy the world. In the prayer of Kegavna recited by those who pray Nusach Sefard, we recite that with the onset of Shabbos, all harsh judgments are removed from her. The manna is clearly associated with Shabbos, as it is said (Bereishis 2:3) Vayivarech Elokim es yom hashevii vayikadeish oso, Hashem blessed the seventh day and sanctified it. The Medrash (Bereishis Rabbah 11:2) states that HaShem blessed the seventh day by providing a double portion of manna on Friday, and HaShem sanctified the seventh day by not allowing manna to fall on Shabbos. The staff, which belonged to Moshe, reflected the supremacy of Moshe and his prophecy. The Gemara (Shabbos 88a) states that the Jewish People forfeited the crowns that they received when they accepted the Torah. The Zohar states that Moshe returns the crowns to the Jewish People on Shabbos. The shamir worm was used to hew the stone for the construction of the Bais HaMikdash, as the Torah forbids the use of sword or iron to be used in the construction of the Bais HaMikdash. The reason for this prohibition (see Rashi Shemos 20:22) is because the Bais HaMikdash and the Mizbeiach are symbols of peace and it is improper to use weapons that symbolize war and strife. Similarly, Shabbos is referred to as shalom, peace. The script refers to the form of the Hebrew alphabet and the inscription and the Tablets refer to the inscription on the Luchos, the tablets which had the Ten Commandments inscribed upon them. In the Shabbos Shacharis prayers we recite the words yismach Moshe bematnas chelko ki eved neeman karasa lo kelil tiferes birosho nasata lo biamado lifanecho al har Sinai ushnei luchos avanim horid beyado vichasuv bahem shemiras Shabbos vichein kasuv bisorasecho, Moshe rejoiced in the gift of his portion: that You called him a faithful servant. A crown of splendor You placed on his head when he stood before You on Mount Sinai. He brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. So it is written in Your Torah… Destructive spirits alludes to the idea mentioned previously, that with the onset of Shabbos all harsh judgments depart from her. Moshe’s grave alludes to the idea that Moshe passed away on Shabbos (see Tur Orach Chaim 292 and commentators ad loc). The ram of our forefather Avraham alludes to the devotion that Avraham displayed for HaShem, as he was ready to slaughter his only son for the sake of HaShem’s will. This is akin to the statement of the Gemara (Yoma 28b) that Avraham fulfilled the entire Torah before it was given to the Jewish People at Sinai. Regarding tongs which are made with tongs, perhaps we can suggest that this alludes to the idea that everything in creation has a counterpart. The Medrash (Bereishis Rabbah 11:8) states that every day had a mate except for Shabbos and HaShem told Shabbos that the Jewish People will be its mate. Hashem should allow us to merit preparing for Shabbos properly and deriving benefit from all of the wonders that He created for us.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Askinu Seudasa dimalka da hi seudasa dachakal tapuchin kadishin, prepare the feast of the King. This is the feast of the Field of Sacred Apples. What is the association between the feast of the King and the Field of Sacred Apples? Chakal tapuchin alludes to the Shechinah, the Divine Presence. The Shabbos feast is HaShem’s feast, so to speak, and that feast is manifest through His Presence. What practical application does this have for us? Perhaps the idea is that the Gemara (Brachos 55a) states that ones table is akin to the Mizbeiach, the altar in the Bais HaMikdash. When we partake in the Shabbos meal, we are elevating the mundane to a high spiritual level. We are thus demonstrating that we are aware that HaShem’s Presence is manifest in every aspect of our lives.

Shabbos in Tefillah

Yitzaram bidaas bivinah uvihaskeil, He has fashioned them with knowledge, with insight and discernment. It is ironic that idolaters of yore believed that the sun, the moon and the stars had independent powers, as this passage clearly attests to the fact that HaShem did not just create luminaries at random. Rather, HaShem fashioned them with knowledge, insight and discernment. It is incumbent upon us to realize that everything that HaShem created has a purpose, and HaShem is constantly involved in the welfare of everything that exists in His world.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: On one of the final days of the Six Day War the Israeli troops pierced through enemy fortifications and forged their way through the ancient passageways of Jerusalem. As if Divine gravitational force was pulling them, one group of soldiers dodged the Jordanian bullets and proceeded until there was no reason to continue. They had reached the Kotel HaMaravi, the Western Wall, the holiest place in Judaism, the site of both the First and Second Temples. The young men, some of whom had yeshiva education, others who came from traditional backgrounds, stood in awe and began to cry in unison. The Kotel had been liberated! One young soldier, who grew up on a totally secular kibbutz in the northern portion of the state gazed at the sight of his comrades crying like children as they stared up at the ancient stones. Suddenly, he too began to wail. One of the religious soldiers, who had engaged in countless debates with him, put his arm around him and asked, “I don’t understand. To us the Kotel means so much. It is our link with the Temple and the holy service. This is the most moving experience of our lives. But why are you crying?” The young soldier looked at his friend, and amidst the tears simply stated, “I am crying because I am not crying.”

Rabbi Kamenetzky writes further: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge. As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shoftim Chapter 20

In this chapter we learn of the terrible civil war that broke out between the Jewish People and the tribe of Binyomin, as a result of the tragedy where the lawless people of Givah violated a woman and she died from the abuse. One must wonder why it is necessary for this incident to be recorded in Scripture. The Navi elaborates on the battle and how the tribe of Binyomin was defeated. This episode is certainly not a badge of honor for the Jewish People. Yet, we learn from here a profound lesson. We must be cognizant of the fact that internal strife is the catalyst for distancing ourselves from our relationship with HaShem. Throughout the week we are faced with trials and tribulations, both from within and from the outside world. On Shabbos all harsh judgments depart and we are closer to HaShem, and subsequently we are close with every Jew.

Shabbos in Agadah

The Sfas Emes (Bo 5635) writes that during the week one has to arouse the concept of redemption through the mitzvos of the Torah in a physical manner, such as wearing Tefillin. On Shabbos there is also a manifestation of the redemption from Egypt. Nonetheless, there is a distinction between the redemption that is manifest on Shabbos and the redemption that is manifest during the weekday. The Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, during the week the redemption is manifest through toil, whereas on Shabbos the redemption is manifest through peace and serenity. One will merit rest on Shabbos commensurate with ones toil during the weekday.

Shabbos in Halacha

It is proper that one always use a blech, and one should ensure that the liquids have been boiled and are still warm at the onset of Shabbos. It is imperative that one use a blech for a kettle that will be lifted from the flame and replaced. Additionally, as we will learn later, one should make sure that the water has boiled.

Shabbos in Numbers and Words

It is said regarding the manna (Shemos 16:22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechad vayavou kol nisiei haeidah vayagidu liMoshe, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. It is noteworthy that the words vayehi bayom hashishi (704) equal in gematria the word baShabbos, as the manna that the Jewish People gathered on Friday served as a portion for Friday and for Shabbos.

Shabbos: Ta’am HaChaim Balak 5768

Is sponsored lizeicher nishmas

Shemaryah Ben Ezriel, Mr. Seymour Weissman 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

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