Shabbos: Ta’am HaChaim Shoftim 5770

שבת טעם החיים שופטים תש"ע
Shabbos: Ta’am HaChaim Shoftim 5770

The True King

Introduction
כי תבוא אל הארץ אשר ה' אלקיך נתן לך וירשתה וישבת בה ואמרת אשימה עלי מלך ככל הגוים אשר סביבותי, when you come to the Land that HaShem, your G-d, gives you, and possess it, and settle in it, and you will say, “I will set a king over myself, like all the nations that are around me.” (Devarim 17: 14)
In this week’s parasha the Torah discusses the mitzvah of appointing a king. It is said (Devarim 17: 14-15) ki savo el haaretz asher HaShem Elokecho nosein loch virishtah viyashavta bah viamarta asimah alai melech kichol hagoyim asher sivivosai som tasim alecho melech asher yivchar HaShem Elokecho bo mikerev achecho tasim alecho melech lo suchal laseis alecho ish nachri asher lo achicha hu, when you come to the Land that HaShem, your G-d, gives you, and possess it, and settle in it, and you will say, “I will set a king over myself, like all the nations that are around me.” You shall surely set over yourself a king whom HaShem, your G-d, shall choose; from among your brethren shall you set a king over yourself; you cannot place a king over yourself a foreign man, who is not your brother. The Torah then continues to list the rules that apply to a Jewish king. There are a few questions that must be raised regarding a Jewish king. While all the enumerators of the mitzvos reckon appointing a king as a mitzvah, the Torah seems to indicate that the appointment of a king only applies when the people request a king. Furthermore, in the Book of Shmuel (Chapters 8-12) it is recorded that the people asked for a king and Shmuel the Prophet rebuked them for their request. One must wonder what was wrong with asking for a king if the Torah enumerates appointing a king as a mitzvah. The Radak in the Book of Shmuel elaborates on this issue, and the commentators on the Torah here also discusses this question at length. There is another difficulty with the fact that Shmuel rebuked the people. Yaakov blessed his son Yehudah that his kingship would be perpetuated, and this was reflected in the kingship of Dovid and his descendants, and ultimately in Moshiach, who will be a descendant of Yehudah and Dovid. Was the request of the people in the time of Shmuel merely poor timing or is there a deeper explanation for Shmuel faulting them in their request?
Who is the true king?
In order to answer these questions, we first have to understand the definition of a king. The Ibn Ezra (Bamidbar 6:7) writes that the true king is one who is free from the blandishments of his Evil Inclination. This idea, however, requires explanation. Is the term king merely a borrowed term, and the only king is one who resists temptation? Furthermore, if this was the case, how can we understand that Dovid Hamelech was the true Jewish king, when on some level he succumbed to temptation when he took Bassheva while she was married?

A true king is someone who is self effacing and resists temptation
In the time of the judges who preceded the era of kings, it is said (Shoftim 21:25) bayamim haheim ain melech biYisroel ish hayashar bieinav yaaseh, in those days there was no king in Israel; a man would do whatever seemed proper in his eyes. The simple interpretation of this verse is that since there was no Jewish king, every person acted in a carefree manner. The Chasam Sofer, however, explains this verse in a positive light. He writes that there was no king of the Jewish People, and this was appropriate, as every person knew how to act properly. Furthermore, the Sfas Emes writes that the Mishnah in Avos (3:2) states that if not for the fear of the king, every man would swallow his friends up alive. Nonetheless, if people feared HaShem there would be no need for a king. The concept of a king, writes the Sfas Emes, is because through fearing the king one will come to fear HaShem. Thus, we see that there really is no need for a king over the people, as every man should be a king over himself. This idea is akin to what the commentators write regarding the Mishkan. Prior to the sin of the Golden Calf, there was no need for a Mishkan, as everyone was able to contain the Divine Presence within himself. Once the Jewish People sinned, however, they required a Mishkan as a resting place for the Divine Presence. The Sefarim write that Yehudah and Dovid HaMelech were both self effacing. This means that while they were considered to be kings, they viewed themselves as insignificant and unworthy of leadership. The true king is one who resists temptation, as temptation usually stems from arrogance. This is reflected in the statement of the Gemara (Sanhedrin 110a) that Korach and his entourage accused Moshe of committing adultery. It was only the arrogance of Korach that allowed him to detract from Moshe’s status as a king, and Korach accused Moshe himself of arrogance and hording all the titles for himself and Aharon. The natural sequel to such an accusation is that Moshe should be accused of adultery. Yehudah and Dovid were on such lofty spiritual levels that what appears to us a sin was in reality a sign of their kingship. They were self effacing and had complete control over their desires. The Medrash (Bereishis Rabbah 85:8) states that an angel pushed Yehudah towards Tamar, and the Gemara (Avodah Zara 5a) states that Dovid only acted as he did to demonstrate repentance to future generations. We now have a new definition of a king. A true king is not a monarch with royal robes and obedient subjects. Rather, a genuine king is the person who conquers his Evil Inclination and is humble. This is the king that the nation should seek to appoint.
The Shabbos connection
We are now in the month of Elul and every day we come closer to Rosh HaShanah when we will appoint HaShem as king over ourselves. The greatest preparation we can do for this inauguration ceremony is to humble ourselves and distance ourselves from sin, and then we will surely be worthy of having HaShem alone as our king. On Shabbos we pray that we rejoice in HaShem’s kingship. Shabbos is a time when we can recognize the wonderful gifts that HaShem bestows upon His beloved nation and we can go forth and proclaim HaShem as our king and our salvation.



Shabbos Stories
The Nazi and his Jewish grandchildren
On a trip to Israel, Rabbi Berel Wein attended morning services in a synagogue in Jerusalem. He relates that, unlike his own synagogue, which has benches facing the front of the synagogue, this synagogue had tables and benches, so he was forced to look at those praying opposite him. A tall, blue-eyed, blond-haired man and three blond small boys walked in and sat down opposite him. Rabbi Wein is used to the racial diversity of the citizens in Israel so little surprises him, but this was different; this particular family was definitely Aryan.
More noteworthy than their racial features was the seriousness and intensity of their praying. The children were especially well-behaved and followed the service dutifully without once wavering in their concentration. For Rabbi Wein, accustomed to the more freewheeling American child, it was an unusual experience.
Afterward, the rabbi remarked to a friend that they looked like fine people. His friend said that the man was a microbiologist at Hebrew University who happened to have an extraordinary story to tell. "Would you like to hear it?" he asked, and without waiting for an answer, called to his fellow congregant, "Avraham, this is Rabbi Berel Wein. I'm sure he would like to hear your story."
The two shook hands and agreed to walk home together. As they went, the rabbi listened to him tell the following story:
"I was born and brought up in Germany. My father was an officer in the elite Gestapo killing squad, the Todtenkopf (Deathhead Squad). He served throughout the war and after it was over successfully eluded apprehension. But his crimes were so heinous that years later the West German Republic continued to pursue him. Finally, he was caught and imprisoned for ten years. Later, because he was so old, they reduced his sentence and let him out after four and a half years. My father never talked about his past, and when he was caught, I read about his crimes in the newspaper. It was a bewildering experience to find out that my father led such a monstrous life.
"The family was shaken by the news. I was a teenager and became very confused by all the notoriety. When we went to visit him in prison I couldn't go in to see him. I felt as if he betrayed me. However, one useful thing came out of this -- I developed an interest in the War and found out as much as I could about the Todtenkopf and its role in the Holocaust.
"All this occurred around that time the Eichmann trial was taking place, and Holocaust material began to be published. I read all I could find and was able to get a general picture of what happened to the Jews. What I found out horrified me and the thought that my father took a role -- a leading role in the slaughter -- made me feel that perhaps our family was tainted with evil. If the conditions were the same, I asked myself, could I too become a killer?
"I took a trip, getting as far away from Germany as possible. It was as if I was haunted by Germany and all things German... On the way, I decided to visit Israel to get some perspective on the victims of the Nazis and find out what was so special about this nation that so consumed Hitler. I needed to come to terms with what was churning inside of me, and I toured the country, working periodically here and there on agricultural settlements.
"While in a kibbutz, I saw a poster advertising a summer's program at Hebrew University in desert zoology, and I enrolled. I did very well and in the fall was able to register for a graduate program at the university. While I was engaged in graduate work, I also became interested in Judaism.
"I loved Israel so much I just stayed on and applied for citizenship. Also, after about two years of learning about Judaism I decided to study to become a Jew. A few years later I earned my Ph.D. in microbiology and became a Jew. I married and settled in Jerusalem. My wife was a German Lutheran, but she, too, converted. A psychologist might interpret my conversion as sublimating my guilty feelings, but I prefer to think about it as fulfilling my Jewish destiny. Don't ask me how or why, but here we are -- an observant Jewish family. And we are very happy living as Jews.
"About a year ago we learned that my father was not feeling well. My wife thought it would be a mitzvah to visit him and show him his grandchildren. At first I was apprehensive about going back to Germany, a country I now feared. But in the end, I took a sabbatical and we went back to Darmstadt to visit with my father.
"It was quite a scene. My boys wore their yarmulkas, and had their tzitzis (fringes) showing. Their payos (sidecurls) were tucked back behind their ears and, of course, they spoke Hebrew.
"When he first saw us, my father was overwhelmed, and initially, couldn't bring himself to embrace anyone. Later we got to talk and he seemed to be pleased by the way things were turning out for us.
"My father is very old now, over ninety, and I wanted to know what he did to merit such a long life with such grandchildren, so I asked him point blank what he had done to earn his good fortune.
"I explained to him that we Jews believe that there are consequences to what we do, and the reward system in life is measured very carefully. He looked at me and pondered the question.
"He answered, 'I can't think of anything outstanding, but once, in Frankfurt,' he said, 'when we were rounding up the Jews, I had the chance to save the life of three Jewish boys who were hiding in a Catholic orphanage. For some reason they aroused my sympathy. I was touched by their plight; they were so lost and forlorn I felt pity for them, so I let them flee. I don't know what happened to them. But I didn't kill them.'
"I thought his answer over and told him that according to our tradition his answer made sense.’You know, papa, if you had let four boys go, you would have had four grandchildren.'"
White Angel of Auschwitz
I and untold others were heartbroken by the news from Jerusalem of the death of Rebbitzen Tzila Sorotzkin (formerly Orlean), a noted teacher in the Bais Yaakov seminary in Cracow, and protégé of Sarah Schenirer, founder of the first Bais Yaakov Jewish seminary for women.
What is legendary about the Rebbitzen is the scope of her accomplishments in the Hell known as Auschwitz-Birkenau. Much of it I witnessed personally; the rest I heard from my wife, from the Rebbitzen’s seminary students, and from her fellow inmates in Auschwitz, a chapter in heroic history that warrants an entire volume.
FIRST ENCOUNTER IN BIRKENAU
I shall never forget my first encounter with the Rebbitzen (then Mrs. Tzila Orlean) in the women's infirmary in Birkenau. It was a Shabbos afternoon, and I and some other Auschwitz slave laborers were paving the road near the infirmary. I heard that Rebbitzen Tzila worked in the infirmary.
Contacting an Orlean was a stratagem that could lead to uncovering the whereabouts of my wife, whom the Nazis separated from me on our arrival in Auschwitz. (In fact, finding my spouse was my primary purpose for requesting that the barrack supervisor assign me to work in this area.)
I began checking one infirmary barrack after another. Everyone knew the name Orlean, but no one knew where she could be found. Gathering courage, I marched into the hospital's main office. I no sooner crossed the threshold when a tall, stately woman blocked my path, shouting "Raus! Vas suchen sie hier?" (Get out! What are you looking for here?)
"I'm looking for Mrs. Orlean," I answered meekly.
On hearing the name Orlean, she mellowed into contrition. "You'd better go back to work," she said with some deference. "You're not allowed to be here. Just tell me where you work. I'll find her and send her to your group."
About half an hour later, a young lady strode over to us and said, "My name is Orlean. Is someone looking for me?"
"Yes," I answered. "I am. My name is Friedenson."
"Friedenson!" she exclaimed. "From Lodz? There's a Friedenson here, and I didn't know about it? How can it be?"
"Yes," I answered. "I'm the son of Rabbi Eliezer Gershon Friedenson. You should know me. You were at our house for a Bais Yaakov conference in Lodz. It was about eight or nine years ago."
"Of course I remember your house. And also your mother and two young boys. Are you one of those boys?"
"Yes," I said, "but I'm not a young boy anymore. I'm already married. I was brought here with my wife."
"Have you seen her?" she asked.
"How can I see her? I'm not allowed to leave this base. I don't know if there was a selektion of the women when we arrived, or where she might be now. All I know is that the women who were brought from Starochovitz are in Block 25."
"Block 25?" she paused to reflect. There was a time when Block 25 had been the last stop before the gas chambers. "I know the block supervisor. She's a shrew! But wait, I have an idea!"
Turning on her heels, she disappeared. Two minutes later, she returned, flaunting a piece of paper. "I accomplished something," she proclaimed proudly. "I told the head secretary that I must escort someone from Block 25 to the infirmary. Here's the pass. If your wife is in Block 25, I will bring her here."
It didn't take long, and the Rebbitzen, presenting the pass, brought my wife to the infirmary for "treatment." When I saw the Rebbitzen the next day I asked her if she hadn't perhaps jeopardized her job... and maybe even her life... to obtain my wife under false pretenses. I shall never forget her answer: "Here in the camp we are constantly being beaten and punished for no sin. Should I then be afraid of being penalized for doing a mitzvah?"
For that favor and, needless to say, for all the others for proving to me that my wife was still alive, I have remained grateful all my life. During the next six months, the Rebbitzen provided my wife with clothing, medical care and moral support. She brought her into the fold of Bais Yaakov students who worked under her supervision at the infirmary.
But this is not the main focus of my essay. What I want to stress is how the Rebbitzen also cared for complete strangers, people with whom she had no connection.
MATTERS OF LIFE AND DEATH
After she had helped me find my wife, she asked if I would be returning the next day. I said I didn't know; it depended on the barrack kapo.
"Try to come," she said. "Tomorrow is Sunday, and the Germans won't be here. There'll be lots of food, enough for you and whomever you wish to bring. You could use a nourishing soup."
It was predestined that my kapo sent me back there the next day. As the Rebbitzen had recommended, I brought a guest, a Chassidishe young man, who had come from Lodz only a few days earlier and whose piety had made a strong impression on me. All skin and bones, he struck me as a deserving candidate for some nourishing food.
The Rebbitzen was waiting at the barrack door. Lunchtime she brought us two brimming bowls of boiling, freshly made soup. I'm not ashamed to say that I was carried away with joy by the mere sight of the hearty broth, but my friend was beside himself with anguish. "Do you see what's swimming around in this soup?" he asked apprehensively. "It's treife, non-kosher meat! I'm not going to eat this! It's not for me! I overcame the temptation in the ghetto until now, and I'm still living..."
His words brought the Rebbitzen to tears. "You don't want to eat?" she cried.
"Have you forgotten where you are? You're in Auschwitz, in the concentration camp, and this soup can keep you alive. You're not allowed to say you won't eat. It's a matter of life and death -- the Torah says 'choose life.'
"Eat, eat! You must eat! It's a mitzvah to eat! A number of Tzaddikim, righteous people, here said so. There are many religious Jews here who never ate in anyone's house, but here in the camp they eat everything... It's a mitzvah to eat! Over there [pointing to a neighboring barrack near the fence] is the Novominsker Rebbe from Warsaw. On your way out, stop in to see him. He'll tell you whether or not it's a mitzvah to eat!"
I can't recall everything the Rebbitzen said in her long speech about matters of life and death, but I do remember how delighted she was when my friend took spoon in hand and dug in. She waited until he finished, then handed him a piece of bread, saying, "I had this for you when I saw you, but I withheld it. I knew if I gave it to you, you wouldn't eat the soup. Now that I've convinced you to eat the soup, take this also, and may it be to your good health! Remember, in Auschwitz you can't afford to be overly righteous!"
INHUMANE CONDITIONS, THE HUMAN TOUCH
Twice again I was privileged to cross paths with the Rebbitzen in Auschwitz. On both occasions, she helped several of us through serious difficulties. Shortly after that, I lost my work assignment in the women's camps, and I lost contact with both her and my wife, until after the war.
After the liberation, when I was reunited with my wife, I heard from her and from others who were close with her for many months in Auschwitz numerous accounts of her magnanimous deeds how from her infirmary barrack she organized a legion of Bais Yaakov girls to care for the weak and sick, and to fortify their own faith with lighting Shabbos and Chanukah candles, praying whenever possible, and so on...
To keep their moral fiber intact, to retain their mentschlichkeit (human decency), not to become tainted by the camp, as she was wont to say, presented a formidable task, as the appallingly squalid conditions tended to harden the hearts and pollute the speech. Sapped by starvation and frightened by the licking tongues of the crematoria, an inmate usually developed a savage self-centeredness which brought him to see and think only of himself. Multiply that by famine, filth, foul odor, affliction, flogging, constant fear for one's life, and the proximity of the gas chambers.
The Rebbitzen, however, never cringed before the challenge. She proclaimed that precisely there, in that hellish abyss, one must strive to intensify one's refinement, sensitivity and Jewishness. Under her guidance, the girls developed into models of virtue and modesty, smoothing the path of the suffering throughout those grueling years...
It is only partially true that the Rebbitzen accomplished so much because of her special status. Providence had so divined that she come to Auschwitz from Slovakia when she attempted to escape from Cracow in 1941. Auschwitz was not yet an extermination camp, but somewhat of a "respectable" concentration camp. With her advanced education and mastery of languages, she was engaged first as a nurse in the women's infirmary, and then as secretary in the main office.
She saw this promotion as a "calling sent by the Creator to provide for others," as she rededicated herself to her imperiled brothers and sisters. For hundreds, she was the embodiment of a "saving angel."
I described earlier how she implored the Chassidic young man to consume the treif soup. How astonished I was later to learn that she herself ate no treif during the entire length of her stay. One could rationalize that in the infirmary there was no dearth of food, and she could easily bypass the treif. But the truth was that even those who had food in Auschwitz always went hungry. Her determination to avoid treif was a formidable challenge requiring superhuman strength. An even greater feat, perhaps, was not expecting others to do the same.
THE BREADTH OF HER INFLUENCE
The Rebbitzen’s humanitarianism was not limited to singular or sporadic favors. Her work, as my wife has always told me, embodied a secret, coordinated and all encompassing kindness mechanism that functioned as a lifeline to her grieving kinsmen.
How did she do it?
With the influence that came with her work assignment, she planted her students in strategic positions: in the kitchen, bread and clothing commissaries, and barrack management as well as in "nursing." These placements served a dual purpose; to lighten the burdens of daily life for her assistants as well as for those they assisted. She taught the girls not to exploit their position for their own self aggrandizement but to aspire to loftier ideals: to give of themselves and their resources... shoes and warm garments for those who had to work outdoors in the bitter frost... bread and soup for the weak... caring doctors for the sick... To run this "organization" required Herculean strength, which her assistants soon discovered she more than adequately possessed...
Not only were the camp inmates touched, but also the Nazis. Once, mustering courage at a selektion in the infirmary (selektions there were frequent), she approached a Nazi and successfully convinced him to reduce his quota of girls and women. When later asked how she summoned the nerve, she explained that something in his face reflected a bit of mentschlichkeit (humanity). Since unlike the others, he didn't shout, threaten, beat anyone or evoke fear, she simply appealed to his conscience by saying: "You know what will happen to the girls you are taking. You probably consider them unproductive and therefore worthless, but you are making a mistake. They are not as sick as they look. There's hope for all of them." With that she won her case, and he discontinued the selektion...
A few days before the liberation by the Soviets, a report spread that the Nazis had fled. They were no more to be seen in the watchtowers, barracks, mess hall or other places where they would make their daily appearance. Stunned by the news, the frantic inmates scurried to the commissaries and food and clothing lockers to still their hunger for food and other necessities.
What did the Rebbitzen do at that moment? Since it occurred to her that when the mothers went to avail themselves of "the spoils of Auschwitz" they must have left their offspring unattended, she enlisted a few helpers and rushed to the children's barrack. There they found the young ones alone and frightened, eyes transfixed with shock and grief, dirty and disheveled, an offensive stench from their clothes, wailing for their mothers. Rebbitzen Tzila and her crew rolled up their sleeves and plunged into washing, de-licing, disentangling and grooming every last child until the wee hours of the morning. (www.innernet.org)





Shabbos: Ta’am HaChaim Shoftim 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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Elul: It's all in the letters!

It is said (Devarim 30:6) umal HaShem Elokecho es livovicho vies livav zarecha liahavah es HaShem Elokecho bichol livovicho uvichol nafshicho limaan chayecho, Hashem, your G-d, will circumcise your heart and the heart of your offspring, to love hashem, your G-d, with all your heart and with all your soul, that you may live. The Baal HaTurim writes that the first letters of the words es livovicho vies livav spell out the word Elul. This alludes to the idea that in the month of Elul we are close to HaShem and He assists us in the repentance process. The Baal HaTurim adds an interesting caveat to this acrostic. He writes that based on this acrostic Jews have a custom to arise early from Rosh Chodesh Elul and on to recite Selichos, supplications to HaShem for forgiveness. Furthermore, the Baal HaTurim writes, it is said (Tehillim 27:13) lulei heemanti liros bituv HaShem [bieretz hachaim], had I not trusted that I would see the goodness of HaShem [in the land of life!] The word lulei, when the letters are rearranged, spell the word Elul. This teaches us that from Elul and on, I (Dovid Hamelech) trembled before HaShem.
Throughout Elul we have a custom to recite this psalm beginning with the words LiDovid HaShem ori and contains the verse lulei heemanti… It is striking that the first letters of the words lulei heemanti liros bituv equal in gematria the word Elul (67). Furthermore, the word at the end of the verse, chaim, life (68), also equals in gematria the word Elul. Additionally, previous verses (7-8) in this psalm states shema hashem koli ekra vichaneini vaaneini lecho amar libi bakshu fanai es panecho HaShem avakeish, HaShem, hear my voice when I call, be gracious toward me and answer me. In Your behalf, my heart has said, “Seek My presence.” Your Presence, Hashem, do I seek. When the first letters of the words vaaneini lecho amar libi are rearranged they spell out the word Elul. These hints are clear proofs that this psalm is appropriate to recite during the month of Elul. HaShem should grant us the ability to see more wonders in His Torah!

Blowing the Shofar awakens us!

We begin the month of Elul by blowing the Shofar. The Tur cites the Pirkei D’Rebbi Eliezer that states that when Moshe ascended the mountain to receive the second Luchos, a Shofar was sounded in the Jewish camp announcing Moshe’s ascent. This Shofar blast signaled to the Jewish People that they should not stray after idolatry as they had the last time Moshe ascended the mountain. Furthermore, Hashem ascends with that Shofar, as it is said (Tehillim 47:6) alah Elokim bisruah Hashem bikol Shofar, G-d has ascend with the blast; Hashem, with the sound of the shofar. It is for these reasons, writes the Tur, that we sound the Shofar every year on Rosh Chodesh Elul and throughout the month of Elul, as the Shofar teaches us to repent. It is said (Amos 3:6) im yitaka shofar bair viam lo yecheradu, is the shofar ever sounded in a city and people do not tremble? Additionally, we sound the Shofar to confuse the Satan.

The Tur cites numerous reasons for blowing the Shofar during the month of Elul. The Rambam (Hilchos Teshuvah 3:4) writes that blowing the Shofar on Rosh HaShanah is a Biblical decree. Nonetheless, there is a hint that is contained in the Shofar, and that is that those who are asleep should wake up, search their ways, and repent. It is noteworthy that Rabbi Shimon Schwab writes that when HaShem fashioned for Adam a wife, HaShem first put Adam to sleep. Yet, we do not find that Adam ever woke up. This, says Rav Schwab, is a lesson for us that mankind has never woken up from that slumber. Nonetheless, the Jewish People awoke at the giving of the Torah at Sinai.
In a similar vein we can suggest that Adam HaRishon was created on the first Rosh HaShanah in history. The Kabbalists talk about our requirement to rectify Adam’s sin of eating from the Tree of Knowledge of Good and Bad. Thus, every Rosh HaShanah we blow the Shofar to remind us that although Adam fell asleep, we can rectify his sin by awakening from the deep slumber of ignorance and foolishness and repent from our sins.

Additionally, we can suggest that this is the reason why the Halacha states that one should not sleep during the day on Rosh HaShanah, as remaining awake will rectify the fact that Adam feel asleep on the first Rosh HaShanah in history.

Elul: What's in the name of the month?

Elul is a time when we begin introspection on the past year. There is something unique about Elul that we don’t find by any other of the Jewish months. The Rishonim write that the word Elul is an acrostic for the words (Shir HaShirim 6:3) ani lidodi vidodi li, I am to my Beloved and My Beloved is to me. The commentators have found other references to Elul, such as in the verse (Devarim 21:13-14) lecho liishah vihayah im, [and she shall be] a wife to you. But it shall be [that if you do not desire her.] Another instance of this acrostic is found in the words (Esther 9:22) umishloach manos ish lireieihu umatanos laevyoinm, and sending delicacies to one another, and gifts to the poor. There are numerous allusions to the month of Elul throughout Scripture, and each reference requires an explanation (See Binei Yissachar to Elul who expounds on the various references to Elul).

It is worthwhile to focus on why it is specifically the month of Elul that contains so many Scriptural hints to the name of the month. The answer to this question can be found in the word Elul itself. It is said (Bamidbar 13:2) shelach lecho anashim viyasuru es eretz Canaan, send forth men, if you please, and let them spy out the Land of Canaan. The Targum renders the word viyasuru as viyalilun, which contains the word Elul. Thus, the word Elul means to spy out, i.e. to search. It is therefore appropriate that in the month when we search our ways to return to HaShem, we also search Scripture for allusions to this special month.

Shabbos: Ta’am HaChaim Re’eh 5770

שבת טעם החיים ראה תש"ע
Shabbos: Ta’am HaChaim Re’eh 5770

Charity for all the right reasons

Introduction
עשר תעשר את כל תבואת זרעך היוצא השדה שנה שנה, you shall tithe the entire crop of your planting, the produce of your field, year by year. (Devarim 14:22)
In this week’s parasha it is said (Devarim 14:22) aseir tiaseir eis kol tivuas zarecha hayotzei hasadeh shanah shanah, you shall tithe the entire crop of your planting, the produce of your field, year by year. The Gemara (Taanis 9a) interprets the repetition of the words aseir tiaseir, you shall tithe, to mean that if one gives tithes, he will become an ashir, a wealthy man. While the Gemara often expounds on repeated words in the Torah, here it appears that there is an inherent message in giving tithes that necessitated the teaching that giving tithes will cause one to be wealthy. What is the connection between giving tithes and becoming wealthy?
Give tithes or you are like Esav!
The Imrei Emes cites a Medrash that offers an alternative explanation of this verse. The Medrash states that one is required to give tithes, and if one does not give tithes, then his wealth will go to Esav, who is depicted as “the one who goes out to the fields.” What is the connection between one who does not give tithes and Esav?

It is noble for a Jew to give charity even with ulterior motives
In order to understand the insights of the Gemara and Medrash, it is worthwhile to reflect on the concept of giving tithes, which is essentially a form of charity. There is much confusion regarding charity, as it does not appear to be a particularly Jewish concept. Many non Jews give charity and there are even gentiles who have found that by tithing they have merited riches. What is unique about the mitzvah of Tzedakah that the Torah requires us to tithe? Regarding most mitzvos we are required to perform the mitzvah regardless of any fringe benefits involved. Concerning Tzedakah, however, the Gemara (Bava Basra 10b) states that one is permitted to test Hashem. This permit to test HaShem is extended to the point that one who declares that he will give this coin to charity in ruder that his son should live is considered to have given Tzedakah altruistically. According to one version of the Gemara, such a person is deemed to be completely righteous. One must wonder what is so noble about giving charity with ulterior motives. The answer to this question is that by contrast, we find that the Gemara (Ibid) states that the charity of the gentiles is always deemed to be flawed, as even their noble intentions are tainted with some ulterior motive. Thus, it follows that the converse is true. When a Jew gives charity, even if he does not have pure motives, it is considered as if his motives are completely untainted.
A Jew is considered to always give charity without ulterior motives
We can now understand why the Torah exhorts us to tithe so that we will become rich, and if we do not tithe, according to the Medrash, the tithes will go to Esav. When a Jew tithes, even with ulterior motives, he is testing HaShem in a permitted manner, and this will bring him blessing. However, if a Jew refuses to give charity, then he is akin to Esav, as a gentile, even if he gives charity without ulterior motives, is still deemed to have given charity for personal gain.
The Shabbos connection
Throughout the week we are influenced by the gentile world that makes it difficult to serve HaShem altruistically. Regarding Shabbos the Gemara (Shabbos 118a) states that one who delights in the Shabbos will receive a boundless heritage, which is referred to as nachalas Yaakov, the heritage of Yaakov. This indicates that on Shabbos we are protected from the outside world that is reflected in the tainted deeds of Esav, and we merit the purity of Yaakov, when we can serve Hashem altruistically and with a pure heart.
Shabbos Stories
The Donut Man
To witness it was so sad. Every day the elderly blind man would sit at the corner with pastries in his cart. As he waited there shivering, some cruel passerby would secretly sneak up to the tray, grab a donut and run away. A few moments later, another would do the same, and before long the blind beggar's tray would be empty.
The wagon drivers on their route would stop to purchase a bit of food, and the beggar would gladly attempt to hand them a pastry, happy to be finally earning some money. But alas the drivers would look at the tray and tell the old man that there was nothing left. The dispirited old man would shuffle back home, cold, broken and penniless.
This sad routine repeated itself over and over; several kind people offered to give the blind man some money to get by, but he was too proud and refused their handouts.
One day, all that changed.
The rabbi in Prague, Rabbi Yeshaya Muskat, was known for his warmth and concern. Passing by the pastry cart one day, he witnessed the thievery. He looked around and realized that while others were standing nearby and had likewise seen the wrongdoing, no one reacted. He succeeded in chasing one thief away, but Rabbi Yeshaya could not understand why no one had done anything to help the victim of the crime. He approached the blind old man and after some casual conversation paid him for a slice of cake and walked home.
The next morning Rabbi Yeshaya was at the street corner, bright and early, well before any of the sneaky thieves had a chance to pounce on their innocent prey. Rabbi Yeshaya informed his new friend that he had so enjoyed the cake that he wanted to purchase the entire tray. The surprised old man was thrilled to have succeeded in selling the whole tray of goodies before he even had a chance to become chilled. This routine repeated itself day after day, week after week. As for Rabbi Yeshaya, he would distribute the pastries to needy poor people throughout the city.
One of the people who noticed the charade approached Rabbi Yeshaya and asked him why he went through the trouble of walking through the cold, coming to the market every day early in the morning, and making the blind old man bring out his cart ― when it would have been much easier if he would just tell the man not to bother coming out, and send him the money every week.
Rabbi Yeshaya responded in a most sensitive manner... "It is bad enough that the man cannot see, but do I have to take away his remaining joy in living?"
Rabbi Yeshaya realized that when one does a kindness for another, it must be done with sensitivity, compassion and understanding. He knew that maintaining a person's dignity takes priority over other forms of kindness.
Rabbi Yeshaya continued this charade until the day came when the old man was no longer there. He had passed away the night before, certain that he was indeed a successful businessman, not just another beggar.
Eternal Lights
J.J. Gross works as an advertising executive at one of the top marketing agencies in the New York area. Among his many clients are some members of the Lubavitch community. One day an inspirational thought crossed J.J.'s mind. What if the most prestigious paper in the world, The New York Times, ran a ticker across the bottom of the front page every Friday ― listing candle lighting time? Who knows whom this tidbit of information might reach? Just imagine the possible effects!
The suggestion was proposed by J.J. to some of the more influential members within the Lubavitch organization, and before long a generous donation of $1,800 per week was proffered to sponsor the ticker.
There were times when the production manager of The Times would contact Mr. Gross at the eleventh hour, desperately trying to find out what time candle lighting was on that particular Friday evening. The man was of Irish Catholic descent and he was concerned that the paper would go to print before the time for candle lighting was listed!
From the mid-1990s until June 1999 the ticker ran each and every week across the bottom of the front page. But then the philanthropist who had been sponsoring the ad cut back on his pledges, the candle lighting ad among them... And that was the last time it appeared. Or so he thought.
For a special Millennium issue, The New York Times ran three different front pages. One was from January 1, 1900. The second was from January 1, 2000, and a third projected future events for the beginning of the 22nd century ― January 1, 2100. Among the news stories in this fictional issue was the establishment of the fifty-first state of the USA: Cuba. Another article covered the question of whether robots should be allowed to vote, and so on.
Although the candle lighting ticker did not appear in the other two front pages, surprisingly it did turn up on the front page of the January 1, 2100 Friday newspaper.
This odd inclusion piqued the curiosity of many individuals. When the production manager of The Times was questioned about the inclusion, his response was astounding. "We don't know what will happen in the year 2100. It is impossible to predict the future. But of one thing you can be certain ― that in the year 2100, Jewish women will be lighting Shabbos candles!"
The Baker’s Patience
In this time of turmoil in the Middle East, we can sometimes lose sight of the deep beauty that pervades the Jewish community in Israel. The following true story helps restore our perspective and illuminates the hope for a peaceful future.

My friend Yehudit P. was telling me about her pre-6:00 A.M. walks early Friday mornings. The quiet is thunderous, the whole atmosphere ethereal. And then, just as the owner is opening up his hole-in-the-wall pita-bread bakery store in the Bukharan market of Jerusalem, Yehudit arrives to buy freshly baked Syrian-style pita (made by throwing the dough against the inside of his hole-in-the-wall oven).
Over the months, Yehudit has come to be impressed by this chubby, bald, Syrian Jew's kindness. Which makes what he said to Yehudit one morning so understandable...
Yehudit had arrived a little late, and so she took her place in line, behind another woman buying pita.
This woman was an old, Bukharan woman, bent with age, wearing a floral-patterned babushka. She seemed to be very dissatisfied with the pita-bread that the Syrian-Jew was offering her.
"No, this one is burnt," she said, handing it back to the baker. "It's not good. I want a different one."
So the man gave her a different one.
After carefully examining it, the woman returned this one, too, commenting, "This one doesn't look well-done enough. Give me another..."
As Yehudit stood in the growing line, awaiting her turn, she marveled at the patience of this simple baker. For it seemed that each time the man handed the old woman a perfectly good, fresh, warm pita-bread, the old woman would carefully examine it, and then hand it back, with some complaint.
As the old woman returned yet another pita to the baker, he finally said to her a bit firmly, "It's okay, ma'am. This one is good. It's a very good one. It's fine, they're all fine."
Convinced, and wrapping her six large pita-breads in a small blanket to keep them warm, the little old lady finally walked away.
Turning to Yehudit, the baker apologized for the delay, and explained, "I feel bad that I got agitated with her. You see, she doesn't pay." (www.innernet.org)
Shabbos: Ta’am HaChaim Re’eh 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or 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 Eikev 5770

שבת טעם החיים עקב תש"ע
Shabbos: Ta’am HaChaim Eikev 5770

Returning to Egypt can also be viewed as returning to a high level of spirituality

Introduction
ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן ויקבר שם ויכהן אלעזר בנו תחתיו, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. (Devarim 10:6)
In this week’s parasha it is said (Devarim 10:6) uvinei Yisroel nasu miBeiros binei yaakan Moserah sham meis Aharon vayikavier sham vayichahein Elazar bino tachtav, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. Rashi here is troubled by a number of issues. First, what is the connection of this verse to the preceding verses that discuss the giving of the second Luchos? Second, Rashi wonders, why the Torah here states that the Jewish People traveled from Binei Yaakan to Moserah when elsewhere (Bamidbar 33:31) the Torah states the opposite, that they traveled from Moseira to Binei Yaakan? Last, why does the Torah here state that Aharon died at Moserah, when elsewhere (Ibid verse 38) the Torah states that he died at Hor hahar? To answer these questions Rashi cites the Yerushalmi that states that subsequent to Aharon’s death, the clouds of Glory departed and the Jewish People became exposed to the gentiles. The king of Arad battled them and many Jews fled with the intention of returning to Egypt. The tribe of Levi chased after the other Jews a journey of eight camps until they arrived at Binei Yaakan and Moseira and there the Leviim killed some Jews and some Leviim also fell in battle. It was in Moseira that the Jewish people mourned Aharon’s death as it was his death that ultimately led to this massacre and it was as if he had died in Moseira. Moshe juxtaposed this incident to the incident of his breaking the Luchos to teach us that Hashem deems the death of the righteous to be akin to the breaking of the Luchos. The Furthermore, we learn from here that Moshe was as troubled by the Jewish People’s declaration to return to Egypt in the same vein as when they had worshipped the Golden Calf.
How could the tribe of Levi kill their own brethren?
One must wonder regarding the justification of the tribe of Levi to chase after the Jewish people and to cause death to other Jews and to their own tribes. After all, the Jews were scared after losing their protection, so they sought to return to Egypt. Why was this action considered so grievous as to warrant being massacred by their own brethren?
Understanding the sin of the Golden Calf
Rashi writes that Moshe was troubled by the Jews’ desire to return to Egypt in the same manner as when they had worshipped the Golden Calf. We cannot assume that the analogy to worshipping the Golden Calf is merely a cliché. Rather, we must understand what transpired when the Jewish People worshipped the Golden Calf and then we can gain a better insight as to why upon Aharon’s death they sought to return to Egypt.
The Jewish People worshipped the Golden Calf to demonstrate the power of repentance to future generations
The act of worshipping the Golden Calf appears to have been a spontaneous reaction from the Jewish People. Yet, the Gemara (Avodah Zara 4b) states that the Jewish People worshipped the Golden Calf to demonstrate to future generations the power of repentance. How are we to understand this enigmatic statement? Is it possible for an entire nation to sin so future generations can appreciate the power of repentance?
Initial enthusiasm sustains a person even in the down times
The Sfas Emes (Ki Sisa 5639) writes that the first Luchos were given with much fanfare, whereas regarding the second Luchos HaShem told Moshe that it is better to be discreet. The Sfas Emes writes that although the Jewish People were prepared to publicize HaShem’s existence throughout the world, the evil Amalek came and prevented the nations from receiving this benefit. This act of Amalek ultimately caused the Jewish People to fall from their lofty spiritual level and this was the catalyst for the worshipping of the Golden Calf. It was for this reason that HaShem determined that the second Luchos have to be given discreetly. Nonetheless, the initial publicity and enthusiasm that the Jewish People displayed was a necessary component for the second Luchos to be given discreetly. This, writes the Sfas Emes, is a lesson for future generations. One’s initial entry into spiritual matters must be with fiery enthusiasm, and even if one cannot sustain this enthusiasm, the initial enthusiasm will help in the time so concealment. Based on the words of the Sfas Emes, we can suggest that the Jewish People worshipped the Golden Calf so that future generations would understand that while one may fall from his previous spiritual level, there is always hope for return. This return is actually facilitated by one’s initial enthusiasm in his spiritual ascent.
All beginnings are a source of strength
With this premise in mind, we can better understand why the Jewish People panicked when Aharon died and the Clouds of Glory disappeared. The Jewish People were once gain exposed to the cunning and diabolical plans of Amalek. Indeed, the Medrash states that the Canaanites who attacked the Jewish People at this time were really Amalekites who disguised their speech and clothing to deceive the Jewish People. The Jewish People reacted by wishing to return to Egypt. In the simple sense this means that they wished to return to the comforts of living in Egypt. We can, however, interpret this statement allegorically to mean that they wished to return to the state of spiritual existence that they had experienced prior to fashioning the Golden Calf. While their rationale had merit, in the physical world they had to be punished just like when they worshipped the Golden Calf. This is the meaning of the statement that Moshe was troubled by their desire to return to Egypt like when they had worshipped the Golden Calf. The Medrash states that kol haschalos kashos, all beginnings are difficult. The Kotzker Rebbe interpreted the word kashos homiletically to mean strong, i.e. all beginnings are commenced with strength. Similarly, we can suggest that the Yerushalmi that states that the death of the righteous is difficult like the breaking of the Luchos means that the death of the righteous is a source of strength of the Jewish People. The death of the righteous is akin to the breaking of the Luchos, which facilitated the atonement for the Jewish People. Similarly, the wording huksha lo, that Moshe found the return of the Jews to Egypt difficult, can be interpreted as their strength, i.e. they sought to return to their original strength of spirituality.
The Shabbos connection
Throughout the week we are influenced by society around us, and we may feel that we have fallen from our spiritual plateau. We should bear in mind that our original enthusiasm and fervor in serving HaShem will keep us strong during the times of difficulty. The Gemara states that all opinions agree that the Torah was given on Shabbos, and the Chidushei HaRim writes that the letters from the commandments to observe the Shabbos never left the Luchos. These statements demonstrate that at the giving of the Torah and even after the sin of the Golden Calf, we can capitalize on the holiness of Shabbos to give us strength and encouragement in our continuous service of HaShem.
Shabbos Stories
Silent revolution

Thursday evening in the Moscow apartment of Lova Aivazov. The year was 1980. Forty-five young people had just ended a class in the weekly Torah portion. Still to come, after a short break, would be a lesson in Psalms.
Nine p.m. The cookies and samovar had just been produced when there was a knock on the door. A latecomer no doubt, come to enjoy the second half of the class.
The door opened. There was no latecomer there, grinning shyly. There was only the KGB.
About 16 people entered the small apartment: five uniformed policemen, ten plainclothes KGB officers, and one woman from the Moscow District Council.
The woman pounced delightedly upon the books piled neatly on the dining room table. "Illegal activities," she shrieked, grabbing the books and scooping them into the capacious handbag she had brought just for the purpose. Through the haze of the first shock, Rabbi Eliyahu Essas could not help but compare her to a hungry Moscow shopper who'd found a rare hoard of chickens in a store.
But his irreverent thoughts quickly flew back to the situation at hand. The KGB men, clearly in charge of the situation, had begun checking the internal passports of each of the participants, carefully noting down their names, addresses, and places of employment. The first to be arrested would be anyone who lived outside Moscow who had not obtained the proper permit to be in the capital overnight. Rabbi Essas' eyes swept over the group ― thank God, tonight there were only Muscovites in attendance.
But as he gazed at his students, he saw increasing signs of fear and some panic. Rabbi Essas, too, felt afraid ― but only of one thing: Perhaps this was the end of the Torah network he'd created in the heart of the Soviet Empire. Later, other fears arose, but at this moment he could think of nothing else.
His first task was to calm his students. But it was forbidden to talk to each other until the end of the KGB "Operation." Rabbi Essas had a message to give his students. But how could he talk to them of faith in God, here, under the eyes of the KGB?
He took a deep breath and approached the KGB agent who was clearly in charge of the operation. "You must do your job here, and I cannot change your mind," he said to him in a voice loud enough to be heard all throughout the apartment. "But remember, first of all ― our people existed for 3,000 years before you ― and we will live long after yours have ceased to exist. Second, such names as Yagoda, Ezhov, Beria (all of them were heads of the KGB) and all of them, today, are gone, killed one by one by their successors. Do what you have to do ― but do not be arrogant before us."
The KGB agent's face was a mask of granite. But Essas hadn't really sought to elicit a reaction. He had wanted to send a message to his students, encouraging them to continue to be strong ― no matter what.
The message got through. Faces lightened, hope replaced fear. And after the scare was over, after the interrogations that took place within the next two weeks, 43 out of the 45 people who'd been in attendance continued to come to classes and study Torah, though in a reorganized format ― in smaller groups, reshuffled each week to another place.
Other than that one raid, and one other that followed it almost immediately, the Torah network that was growing in Moscow found itself strangely untouched by the foul KGB hands. Individuals did get their share of interrogations, scares, midnight visits, and refused visas, but as a group they seemed to have been left quite alone.
Years later, a former member of the Moscow Synagogue helped explain the special protection they had, [in the following story:]
A FEW MADMEN
A KGB agent in Moscow had just received disquieting news. A refusenik, already known to their office for his emigration activities, had begun a class in, of all things, the Jewish Bible and Jewish laws. It was a small class, obviously, but did it pose a threat to the Soviet State? That was his job to decide.
The thing seemed outlandish, a holdover from a past so remote that it hardly seemed worth bothering about. Still, it had to be looked into. The agent searched for a pen, and began to write.
Not long afterwards, the president of the Moscow Synagogue received a letter. It was ostensibly from the State Committee on Religious Affairs; the president knew better than that. The KGB was making inquiries.
"We have been informed that a group of young people are coming together to study Jewish law. What is the synagogue's evaluation of the future of such an endeavor?" it read.
The answer was simple, and quickly penned. There is no danger in these activities, the president assured the "State Committee." Judaism is a religion of strict observance, and the laws are almost impossible to keep for young people in the Soviet Union. Students, for instance, must attend university on the Jewish Sabbath. The Soviet diet, too, is already quite restricted, and no one would voluntarily restrict it further by keeping the laws of kashrus.
"This will end with three or four madmen who can't do any harm to our state," the president assured the Committee.
As a result of the letter, the KGB let the classes continue, unharmed. And by the time they realized that "three or four madmen" can turn into hundreds of observant Jews, the network had turned into a movement, had gained momentum, and had become so well known that it could no longer be destroyed.
THE SPY
Things looked grim for Valentin. A student in Moscow University, he'd been caught attending classes in Judaism. Now he was in trouble. Big trouble. Retribution was swift, and soon Valentin found himself expelled from the university's hallowed halls. He was now an able-bodied man without a university exemption, and there was only one place for him ― the army.
Within weeks, Valentin had been drafted and shipped out to a small Siberian town, far, far away from the Talmud classes, kosher food, and fellow Jews. All the mitzvahs that he'd so recently taken on had become impossible to observe. Valentin determined to hold on to one thing, at the very least. Every morning, he told himself grimly, he would put on his Tefillin. No matter what.
It wasn't easy to drag himself out of his bed on the frigid Siberian mornings. And yet Valentin managed to be up half an hour before reveille, don his Tefillin, and pray to his Creator.
One day, one of his fellow soldiers who had happened to waken early was astonished to see Valentin standing quietly in a corner, carefully winding straps around his arm, carefully placing a box upon his forehead. The next morning the soldier, his suspicions awakened, again awoke early, and again witnessed this mad ― or possibly traitorous ― behavior.
By the third day, the soldier had done his patriotic duty, and when Valentin roused himself from his all-too-short night's sleep, there were two officers on hand to witness these strange goings-on. The officers, both embittered remnants from Stalinist times, were not impressed with Valentin's protestations that the Tefillin were religious objects. Prayer they could understand, although they didn't like it; but these straps? Clearly, Valentin was a spy, and the straps and box some sort of transmitting device.
Their first step was to confiscate the dangerous transmitter. Valentin, still protesting, insisted upon accompanying the Tefillin to the lab where they would be examined. Curiously enough, the officers agreed, though insisting that a military guard escort him.
In the lab in a small Siberian town, the technicians had never seen such a device. The boxes, they surmised, served as transmitters, while the straps were antennas. As Valentin watched, horrified, they actually opened up the Tefillin boxes. Gleefully, they pulled out the writing. A secret code! It is Hebrew, he protested. A language that has been dead for 2,000 years, they answered. A perfect code!
Getting more and more angry, and not a little scared, Valentin urged his captors to contact the small local Jewish community in the city of Novosibirsk to verify his words. The next day, the investigators duly visited the synagogue. They returned, unimpressed: No one had been wearing the straps and boxes. It was... Saturday.
Eventually the president of the synagogue heard about the hapless Jewish soldier and came forward to verify his story and explain that no Jew put on his straps on their Sabbath. The officers, not particularly eager to press charges of espionage, partly because it would look bad on their unit's records, and partly because they simply didn't want the trouble, were prepared to drop the charges. Instead, they told Valentin, he would be discharged on psychiatric grounds. "Because, if you're not a spy, you certainly must be crazy."
Instead of two years, Valentin finished his army service in two months, and soon was ready to rejoin his family and friends ― Jewish friends ― back in Moscow. Later, because he hadn't spent much time in the army, he was allowed to leave Russia and emigrate to Israel, without having to undergo the ordeal of being a refusenik. Valentin, now living in the Negev, knows where his "good luck" came from: his devotion to the mitzvah of Tefillin. (www.innernet.org)



Shabbos: Ta’am HaChaim Eikev 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or 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 Vaeschanan 5770

שבת טעם החיים ואתחנן תש"ע
Shabbos: Ta’am HaChaim Vaeschanan 5770

Abundant blessing amidst catastrophe

Introduction
כי תוליד במים ובני בנים ונושנתם בארץ והשחתם יעשיתם פסל תמונת כל ועשיתם הרע בעיני ה' אלקיך להכעיסו, when you beget children and grandchildren and will have been long in the Land, you will grow corrupt and make a carved image of anything, an you will do evil in the eyes of HaShem, your G-d, to anger him. (Devarim 4:25)
In this week’s parasha it is said (Devarim 4:25) ki solid banim uvnei vanim vinoshantem baaretz vihischatem vaasisem pesel temunas kol vaasisem hara bieinei HaShem Elokecho lihachiso, when you beget children and grandchildren and will have been long in the Land, you will grow corrupt and make a carved image of anything, an you will do evil in the eyes of HaShem, your G-d, to anger him. The Torah uses different terminology here when introducing the forewarning that the Jewish people will sin in the future. Normally the Torah commences a topic by stating, when you enter the land. Here the Torah begins by stating that you will have children and grandchildren. Why is it necessary to state that you will have children and grandchildren? The answer to this question can be found in the Sefer Mayaan Bais Hashoeiva from Rav Shimon Schwab zt”l. In Parashas Mishpatim (Shemos 21:22) it said vichi yinatzu anashim vinagfu isha harah viyatzu yiladeha vilo yihiyeh ason anosh yeianeish kaasher yashis alav baal haisha vinasan biflilim, if men shall fight and they collide with a pregnant woman and she miscarries, but there will be no fatality, he shall surely be punished as the husband of the woman shall caused to be assessed against him, and he shall pay it by order of judges. Rav Schwab wonders why the Torah used the word yiladeha, which is in the plural form, as opposed to the singular form. The answer, Rav Schwab writers, as that although the Torah is discussing a calamitous situation, nonetheless the Torah promises that there will be a proliferation of children being born. In a similar vein we can suggest that although the Torah here is describing the catastrophe that will occur when the Jewish People sin, the Torah still promises that there will be a birth of children and grandchildren.
Praying for Eretz Yisroel and actually residing there
One of the Kinnos that we recite on Tisha BaAv was authored by the famous Rabbi Yehudah HaLevi, entitled “Tziyon halo sishali lishlom asirayich, Zion, you will certainly inquire about the peace of your captives. The commentary points out that Rabbi Yehudah HaLevi authored the classical philosophical work called the Kuzari, where the king of Khazar taunts the wise Jew regarding the fact that they appear to pay lip service insincere lip service to Zion, their homeland. While they pray three times a day for the restoration of Zion, they are not actually willing to leave behind the prosperity and comfort of the exile to reside in Eretz Yisroel. This reprimand caused the Jewish sage to reevaluate his situation and he resolved to leave the lands of the gentiles and to settle in Eretz Yisroel. Rabbi Yehudah Halevi himself took these words to heart and made his way to Eretz Yisroel, where, according to tradition, he fell to the ground near the Temple Mount and was subsequently trampled by an Arab horseman.
Moshe’s prayers to enter Eretz Yisroel serves as an inspiration for us
This incident is reflected in the beginning of this week’s parasha. Moshe entreats Hashem to allow him entry into Eretz Yisroel, and HaShem refuses his request. I have long wondered what the purpose of these prayers were if Hashem did not satisfy Moshe. Perhaps the Torah is teaching us that this was a catastrophic situation for Moshe, given the fact that he was not allowed entry into Eretz Yisroel. Nonetheless, when Moshe prayed, he described the beauty of Eretz Yisroel, and this depiction alone should be sufficient to stir within us a yearning to return to our homeland. Thus, the Torah and the Kinnos that we recite on Tisha BaAv are constant reminders to us that Hashem gave us a beautiful land, and we must constantly pray for our return to Eretz Yisroel.
The Shabbos connection
Every week we greet the Holy Shabbos, which is a semblance of the World to Come. The Shem MiShmuel writes that while the atmosphere in the exile is contaminating, Shabbos is akin to Eretz Yisroel and can atone for all of the impurities that we are exposed to. This week is referred to as Shabbos Nachamu, the Shabbos of Consolation. HaShem should console us with the Ultimate Redemption and the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
The Filthy Nation?

Of the hundreds of heroic stories told by the Bluzhever Rebbe about his harrowing experiences in the Janowska labor camp during World War II, one episode is not well known at all. It is the story of Dr. Shimon Ringel. It is the courageous tale of a valiant man and his fight to preserve the honor of his people.
Arriving at the labor camp on August 26, 1942, Shimon, a young man in his 30s, carried with him a spirit of defiance and an inner strength. He was shocked at how the Jews all followed the orders of their German superiors; he desperately tried to convince the other inmates that eventually all of them would be killed, every last one. So why follow the Germans' orders and work for their cause? Why not spread the word to the thousands of other inmates? But a number of factors prevented him from doing this.
First of all, it was difficult to ever speak to a large number of people. The Nazis watched their every move carefully, ensuring that no one spoke to anyone else unless it was for a purpose. After work it was nearly impossible to find someone who had either the physical strength or the will to converse. They were shattered both in body and spirit. The only thing they wanted was to rest their bruised and weary bodies. Who had time or interest to speak about hope and pride? They were by and large walking skeletons, living out their days until the time came to die. And when it would, they would gladly leave this nightmarish existence.
So the voices of the Shimon Ringels had no chance of being heard. But Shimon would speak to the Bluzhever Rebbe. In him he found someone who would listen and at least try to share in his hope.
The labor camp was a scene of subhuman conditions ― appalling sanitation, little food, and constant harassment and beatings. Daily, they were forced to endure lineups where the SS guards would degrade and humiliate them.
"Which nation are the biggest liars and cheaters?" the SS guards would call out in glee, almost suppressing a snide smirk as they waited anxiously for the answer. "We the Jews are!" would be the cry of the degraded prisoners. Anyone daring not to scream out this answer would suffer by being chosen to stand in the middle of the courtyard and be beaten ― beaten until he died ― while his fellow Jews watched.
But Shimon could not bear to watch this horrible sight. He could no longer tolerate these barbarians mocking G-d and His holy nation. It is one thing to beat someone physically, but to humiliate the soul of a Jew, that was just too much. The humiliation and shame hurt so badly that Shimon decided to do something about it.
One of the daily rituals in the camp was the trip the inmates would take to the bathhouses. Although they were given the opportunity to bathe themselves, it was on a strict schedule. They had, to undress, bathe and redress all within a period of 5 minutes. Anyone not keeping to the schedule would be killed instantly. And tragically, often more blood would flow from those bathhouses, than water.
Afterward, again, the humiliating ceremony would begin. "Who's the filthiest nation on earth?" the Nazi guard would call out. "It is we the Jews who are infested with lice and filth."
"And why are you no longer dirty?"
"Because the kind and benevolent commandant has allowed us to cleanse ourselves."
The scene was sickening and shameful. But woe to the individual who dared to defy the sadistic guard. And for the longest time no one dared to do so. Until Shimon Ringel.
Shimon armed himself with a small dose of cyanide and one middle-sized rock. As the routine was about to begin, he turned to the Bluzhever Rebbe with tears in his eyes and he begged, "Please forgive me, Rebbe. I know that after what I am going to do, you will suffer together with the rest of the inmates. But I can no longer tolerate the shame they are causing to G-d and the Jewish people. I don't know if you will survive but promise me that if you do, you will tell this story to let people know that someone did not allow them to shame G-d's people."
The Rebbe tried to convince Shimon not to do it. But it was too late. The routine began. "Who is the filthiest nation on earth?"
Shimon refused to answer, while the rest of them struggled to proclaim that they were the filthiest nation, when they knew that the exact opposite was true. It did not take long for the Nazi guards to notice that Shimon was not responding to the questions in the same manner as everyone else.
"Why are you not answering, Jew?"
This time it was the Commandant Kolinko who spoke with a mixture of anger and confusion. "How dare you not answer the way you have been taught?" The commandant was visibly shaken and surprised that this Jew was so defiant!
"Because it is not true. The Jewish people are not filthy and we are not a lowly nation. It is you who should be ashamed of yourselves, you dirty dog. You kill innocent women and children. It is you who should be embarrassed for who you are."
And as soon as Shimon finished his diatribe, the commandant, shocked by his impudence, approached him and stepped right up to his face. Suddenly Shimon spit at him and smashed the rock he had hidden against the commandant's head.
Immediately chaos ensued. The SS guards pounced on Shimon and beat him mercilessly as the commandant bled profusely. But Shimon did not feel it at all. He was now in a place where no one could hurt him.
Miraculously, somehow, someway, the matter was swept aside. One of those who survived was the Bluzhever Rebbe, Rav Yisroel Spira, who retold this story.
On the Edge
There is always the question of whether to leave the phone on full volume or to lower it before retiring. After all, no one relishes being awakened in the middle of the night. In our house, however, the decision is usually made to keep it plugged in "just in case." Thus, it was at 3:00 a.m. when I was jarred awake by the shrill sound of the phone ringing. I grabbed it after one ring.
"Hello, is this Rabbi David Goldwasser?" The voice on the other end of the line was not only unfamiliar, but had a gruff edge to it.
"Yes, this is he."
Then in a very businesslike manner, "Rabbi, I'm Officer Costanza of the N.Y.P.D. I've got a young lady here who is standing on the roof of her apartment building, ready to jump. She says you're her rabbi, so maybe you could talk to her. She's serious, Rabbi. She won't let us come within two feet of her, and she looks like the real thing. She just wants to speak to you first. Her name is Elaine Smith."
I had never received a phone call like this before. From the midst of a deep sleep I had been thrust into the middle of a life-and-death situation that required the sharpest mind, the most persuasive tongue, and the greatest help from heaven. I could only pray that all three would materialize in time. I did not recognize the young lady's name, but before I even had a chance to answer, I heard him hand the phone to Elaine.
She at once began to speak in a slow and steady monotone. "I can't go on anymore. I just want to end it all. The difficulties I've been having... they're just too much to bear. I can't take it any longer. I just want it to end. The pain I'm in... Going to school didn't help. My existence ― it's too painful. I'm alone. Don't you see that? I've tried to help myself, but I just can't seem to do it. I just can't. Nobody understands me. I want to put an end to this misery..."
Elaine continued her diatribe for what seemed like a very long time. As she spoke, I paced back and forth with the phone pressed hard against my ear, alternately sweating and shivering. A human life hung in the balance. I trembled at the knowledge that such a dejected soul needed a reason to continue and that I had to supply her with that reason. Ironically, the only thing that stood between Elaine and a horrible death 30 stories below was the instrument of communication that she and I held in our hands.
She paused for a second. Quickly, before she could start again, I said, "Elaine, don't ever give up. A Jew doesn't give up. Our sages said that as long as a person lives there is hope. You have not exhausted every possibility of hope. You are young and you have many years ahead of you ― happy years, fruitful years. Don't let this moment of desperation cloud everything you've accomplished in your life so far..."
She charged in loudly and with bitterness, "That's not true! I haven't accomplished anything. I'm not a good person. I don't deserve to live." Then quietly with a stifled sob, "Help me! I'm in pain."
I could tell from her voice that Elaine was becoming more dejected by the minute. My mind raced. What could I say? How could I veer her thoughts away from this demoralizing trend? Suddenly it came to me. I had met her once at a symposium for Jewish professionals in upper Manhattan, where I had delivered a lecture about four years ago. I remembered a mention of parents, so I quickly asked in as casual a way as possible, "Elaine, how are your parents?"
To my complete horror, she began yelling, "Why do you ask me about my parents? What do they have to do with this? Why did you mention them?" She kept on and on while I futilely tried to calm her down.
"Elaine, I only wanted to ask how your family was doing. Your parents have nothing to do with this. You're absolutely right. I only..."
Abruptly, she interrupted me. "Why aren't you here?"
"Give me 15 minutes and I'll be there," I answered quickly.
Again she started screaming, "No! Don't go. Don't hang up. Don't get off this phone." Then she began rambling along in the same vein: She was worthless. She wanted to end it all. No one understood her. Then, "Why aren't you here?"
I repeated my offer to jump into a cab and be there in 15 minutes.
Then she announced, "That's it! I'm going to end it. I've had enough of this talk." She sounded completely sincere. Desperately, I wondered what I should say. Should I take a chance on reminding her about how she would be hurting her parents? No. Obviously that was a sensitive subject. Should I quote the Torah about the sacred value of a human life? My mind was a miasma of thoughts and questions.
I forced myself to retain at least a veneer of calmness. "Elaine, I accept your decision. But I still have one question I would like to ask you. What shall I tell your future fiancé?"
Suddenly she became still. There was absolute silence for a second. Then Elaine answered, in a subdued voice, "I don't have one."
"That's not true!" I countered. "[Our sages say that] 40 days before a baby is formed, a Heavenly voice proclaims: The daughter of this person will marry that person. Every Jewish soul that comes to this world has a match somewhere. So that means that there is a groom somewhere waiting for you, too. And I just want to know what to tell him in case he asks me about you."
"You mean even I might one day stand under a chuppah?"
"Elaine, I honestly believe so."
The next thing I heard over the phone was bitter crying and a great deal of shuffling sounds. Then the original gruff voice came back on the line, only this time there was an undercurrent of strong emotion. "Okay, Rabbi, we've got her. She's fine. We've got her. You did a good job, Rabbi, and G-d bless you...










Shabbos: Ta’am HaChaim Vaeschanan 5770
is sponsored in honor of the marriage of Shua and Esther Miriam Krupenia. Mazel Tov to the parents and grandparents and they should be zoche to build a Bayis Neeman BiYisroel
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Prepared by Rabbi Binyomin Adler
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