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.

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 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

Shabbos: Ta’am HaChaim Vaeschanan-Nachamu 5768

Shabbos: Ta’am HaChaim Vaeschanan-Nachamu 5768

Shabbos in the Parashah

This week we read the haftorah of Nachamu, consolation to the Jewish People after suffering from the destruction of the Bais HaMikdash and the exile. It is noteworthy that prior to this prophecy of consolation, it is said that Yeshaya informed the king Chizkiahu that whatever his forefathers had accumulated until now would be carried off to Babylonia. Furthermore, some of his children would be taken and become officers in the palace of the king of Babylonia. The Radak writes that until this point the prophecies of Yeshaya were of retribution and destruction, and the remaining prophecies speak of consolation and the Messianic Era. Thus, the words of nachamu nachamu ami, comfort, comfort My people, serves as a divider between the two forms of prophecy. The fact of the matter is that this is essentially a reflection of Jewish history. On Tisha Baav we are in a state of mourning and a few days later we celebrate the Fifteenth day of Av, a day when many joyful events occurred in Jewish history (See Taanis 30b). Similarly, the whole week we struggle with earning a livelihood and we face the challenges from the Evil Inclination and the nations of the world. On Shabbos, however, we are granted consolation from all of our trials and tribulations. In the passage of retzei that we recite in Bircas Hamazon on Shabbos, we recite the words uvirtzoncha haniach lanu HaShem Elokeinu shelo sihay tzarah yagon vaanacha beyom menuchaseinu, may it be Your will, HaShem, our G-d, that there be no distress, grief, or lament on this day of our contentment. We then recite the words vihareinu HaShem Elokeinu binechemas Tziyon irecho uvivinyan Yerushalayim ir kodshecha ki atah baal hayeshuos uvaal hanechamos, and show us, HaShem, our G-d, the consolation of Zion, Your city, and the rebuilding of Jerusalem, City of Your holiness, for You are the Master of salvations and Master of consolations. The analogy is obvious. We request that we do not experience any distress, grief or lament on the Holy Day of Shabbos. We then further beseech HaShem to show us the consolation of Tziyon and the rebuilding of Jerusalem. Thus, we are declaring that just like every week we are granted respite from our troubles when we receive the Holy Shabbos, so too we should witness soon the consolation of Tziyon and the rebuilding of Jerusalem. In the merit of our observing Shabbos faithfully, HaShem should show us the consolation of Tziyon, His city, and the rebuilding of Jerusalem, City of His holiness, with the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Yichabeik lah baalah uviyesoda dilah diavid naichah lah yehei katish katishin, her Master embraces her in intimate unity with her, granting her serenity – let the accusers be crushed. It is well known that the path to holiness is by abstaining from immorality. Perhaps this idea is alluded to in this passage. Hashem embraces, so to speak, the Jewish People, because of the attribute of yesod, foundation, which is symbolized by resisting temptation.

Shabbos in Tefillah

Tzahala virinah lizeicher malchuso, jubilation and glad song upon the mention of His reign. Throughout Scripture and our prayers we find numerous references to rejoicing before HaShem. Here we declare that the heavenly bodies are joyful and glad with song at the mere mention of HaShem’s Name. If we were to contemplate this idea, we would discover that as soon as we think of the idea that HaShem is our Father and our King, it is cause for us to burst out in song. How could one ever complain if he is cognitive of the fact that HaShem created him and sustains his very life every second? This is truly an amazing concept which we are required to be conscious of every moment of our lives.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: In 1993, six years after the death of my revered grandfather, a biography, “Reb Yaakov, the Life and Times of Rabbi Yaakov Kamenetzky,” was printed by Mesorah Publications. Based on years of my uncle, Rabbi Nosson Kamenetzky’s research and the fine writing of Yonasan Rosenblum, it was an instant success. The book shed unseen light on a Torah giant, perhaps never known by the masses. In addition to the splendid biographical research, the book is filled with hundreds of encounters with myriad personalities who were touched by the brilliant sage. From young children to Prime ministers and United States Senators, Reb Yaakov was able to relate to each of them on their level. The book also relates how Senator Daniel Patrick Moynihan revealed to an Orthodox publication how surprised he had been when Reb Yaakov made a prescient prediction that the Soviet Union would cease to exist. Our Yeshiva had purchased 10,000 volumes of the book as a fundraising -educational mailer. I did not realize that the Senator's name happened to be on our mailing list until I received a beautiful letter on United States Senate stationery. After thanking me for sending the “wonderful book,” the writer said, “If I may quibble with one small point in an otherwise brilliant volume, the author reports that I was surprised by Rabbi Kamenetzky’s prediction of the fall of the Soviet Union. “Truth be told, I was never surprised by Rabbi Kamenetzky’s insights. They only reaffirmed to me the age-old biblical promise that Torah knowledge is your wisdom and understanding before the nations of the world.” It was signed Daniel Patrick Moynihan.

Rabbi Kamenetzky writes further: In the years of World War I, a young student who was fleeing the war-ravaged city of Slabodka sought refuge in Tiktin, a village near Lomza, Poland. A prodigious Torah scholar, he compensated for room and board by becoming a simple cheder teacher. He gave his lecture in a small schoolhouse, but the townsfolk were quite suspicious. There were no shouts from inside the one-room schoolhouse as it was with other teachers; the boys seemed to be listening. Rumor had it that the young man even let the children play outside for ten minutes each day in the middle of the learning session. They decided to investigate. They interrupted his class one morning and were shocked. The kanchik (whip) used by every cheder-Rebbe was lying on the floor near the trash bin. Upon interrogating the children the parents learned that this radical educator never used it. Outraged, the townsfolk decided to call a meeting with their Rabbi to discuss the gravity of the situation. Who knows what ideas a teacher who would not use the kanchik was imbuing in our children? They worried. The local Rabbi pointed to a picture of Rabbi Isaac Elchonon Spector, the leader of Lithuanian Jewry. “Do you see that picture of the Kovno Tzaddik?” He asked the townsfolk. “One day thousands of homes across the world will have this young man's picture hanging on their walls.” The elderly Rabbi was right. The young man became the leader of a generation, teacher of thousands and dean of Yeshiva Torah Vodaath. It was the beginning of Rabbi Yaakov Kamenetzky's career in education.

Shabbos in Navi

Shmuel I Chapter 4

In this chapter we learn how because the Jewish People were fearful of the Plishtim in battle, they took the Aron, the Holy Ark, from Shiloh, and brought it into battle. The Plishtim, upon hearing that the Jewish People had brought the Holy Ark into battle, became even more determined to be victorious and they smote thousands of Jews. The Holy Ark was taken and the two sons of Eli, Chafni were killed. A man from the tribe of Binyomin ran from the battlefield and came to Eli to infirm him that the Jewish People had run from the Plishtim, Chafni and Pinchas had died, and the Holy Ark was taken. Upon hearing that the Holy Ark was taken, Eli fell backwards off his chair and died at the age of ninety-eight. Eli’s daughter-in-law, the wife of Pinchas, upon hearing of the capture of the Holy Ark and the death of her father and her husband gave birth and died in childbirth. This incident was a tragic point in Jewish history. The Medrash states that the Jewish People were thus punished because they brought the Holy Ark into battle. This is a profound lesson for us regarding all matters of sanctity. We must safeguard everything that is sacred, and every week, we are given the opportunity to safeguard the Holy Shabbos. Hashem should allow us to be deserving of His precious gift and the tremendous responsibility that it entails.

Shabbos in Agadah

Reb Menachem Mendel of Rimanov said that the reason that Shabbos is referred to as shalom, peace, is because the Zohar (Korach) states that the world exists on peace and Shabbos is peace for above and below. Shabbos, Reb Menachem Mendel said, negates the seventh klipah (impure spirit) enumerated by Shlomo HaMelech in Mishlei (6:16). The seventh klipah is one who spreads strife amongst brothers, and its counterpart in holiness is Shabbos.

Shabbos in Halacha

To be exempt from the prohibition of nesinah lichatchilah, initially placing, and to be qualified instead as chazarah, returning, one must meet five conditions.

1. Garuf vikatum, i.e. the flame to which the food is being returned to must be covered with a blech.
2. Mevushal kol tzarko, the food must be completely cooked.
3. Odo cham, the food must still be warm when returned to the blech.
4. Odo beyado, (literally: still in his hand). One must not have set the pot down the entire time that the pot was off the blech.
5. Daato lihachazirah, one’s original intention when removing the pot was to return it to the blech. Next week we will begin to explain these five conditions in detail.

Shabbos in Numbers and Words

In Bircas Hamazon on Shabbos we recite the words uvirtzoncha haniach lanu HaShem Elokeinu shelo sihay tzarah yagon vanacha beyom menuchaseinu, may it be Your will, HaShem, our G-d, that there be no distress, grief, or lament on this day of our contentment. In the next passage we recite the words vihareinu HaShem Elokeinu binechemas Tziyon irecho uvivinyan Yerushalayim ir kodshecha ki atah baal hayeshuos uvaal hanechamos, and show us, HaShem, our G-d, the consolation of Zion, Your city, and the rebuilding of Jerusalem, City of Your holiness, for You are the Master of salvations and Master of consolations. It is noteworthy that the words Vial Yerushalayim, and for Jerusalem, equal in gematria the word Shabbos.

Shabbos: Ta’am HaChaim Vaeschanan-Nachamu 5768

Is sponsored lizchus all the cholim in our city and in the entire Klal Yisroel

Shabbos hi milizok urefuah kirovah lavo

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.

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