Thursday, August 30, 2007

Shabbos: Ta'am HaChaim Ki Savo 5767

Shabbos: Ta’am HaChaim Ki Savo 5767

Shabbos in the Parashah

In this week’s parashah it is said (Devarim 29:3) velo nasan HaShem lachem leiv ladaas viainayim liros viaznaim lishmoa ad hayom hazeh, but HaShem did not give you a heart to know, or eyes to see, or ears to hear until this day. What is the meaning of this verse? The generation that sojourned in the Wilderness was known as the Dor Deah, the generation of knowledge. How is it possible that after all the years of journeying in the Wilderness, they did not have a heart to know? In order to answer this question, let us examine a similar concept that we find regarding Shabbos. We pray three times a day the Shemone Esrei, where we recite the following words atah chonen liadam daas umelamed leenosh binah, You graciously endow man with knowledge and teach insight to a frail mortal. It is clear that during the weekday one is endowed with daas, knowledge. Yet, with regard to the observance of Shabbos, HaShem instructs Moshe (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabbsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes writes that the goal of Shabbos is to attain a level of daas, knowledge. During the week one attains a certain level of daas, knowledge, but on Shabbos, one ascends in his level of daas, knowledge. In a same vein, the generation of the Wilderness reached an unprecedented level of daas, but Moshe was informing them that they still were able to ascend higher in their attainment of daas. When we approach the Holy Shabbos, we should be cognizant of the fact that despite all that we have achieved during the week, Shabbos offers us an opportunity to ascend to unfathomable spiritual heights. During the month of Elul, we recite twice a day the psalm that begins with the words LeDovid HaShem Ori, by Dovid, HaShem is my light. Dovid Hamelech makes the following declaration: (Tehillim 27:8) lecho amar libi bakshu fanai es panecho HaShem avakeish, in Your behalf my heart has said, “ Seek My presence.” Your Presence, Hashem, I do seek. The Sfas Emes writes that the festivals are linked to Shabbos, as through the festival, one receives the light and the daas of Shabbos. As we approach the Days of Awe, we should bear in mind that our spirituality is contingent on our observance of Shabbos. HaShem should allow us to merit observing and sanctifying the Shabbos, and in this merit we should all be inscribed in the Book of Life.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech vasik, King Who is faithful. How does HaShem demonstrate His faithfulness? Hashem is constantly renewing the creation of the world and breathing life into every creation. There is no greater faithfulness than this. In Shemone Esrei we recite the words umekayeim emunoso lisheini afar, and maintains His faith to those asleep in the dust. In truth, however, HaShem is faithful when He renews creation, which in a sense is akin to the Resurrection of the Dead.

Shabbos in Tefillah

Baruch atah HaShem kel melech gadol umehulal batishbachos, Blessed are You, HaShem, G-d, King exalted and lauded through praises. I recently read about the concept that when we perform mitzvos, we are mefarnes, support, so to speak, HaShem. Although this idea requires further explanation, we can understand it on a simple level to mean that when we perform the will of HaShem, we are giving Him satisfaction. It is said (Tehillim 22:4) viatah kadosh yosheiv tehillos Yisroel, You are the holy One, enthroned upon the praises of Israel. In a sense, HaShem reigns and His kingdom is established through our praises. This is what it means when we say that HaShem is exalted and lauded through praises. HaShem’s greatness is reflected in our praises.

Shabbos Story

Rav Eichenstien, the Ziditchover Rebbe, tells the following story: One Friday, a man entered the study of the Tchortkover Rebbe with a request that was very common in those days. “My son was drafted into the army,” the man began. “However, we have a way out. On Sunday, we are going to a doctor who will falsely declare him unfit for service. This way he will be spared certain misery, perhaps even death in that terrible army. “Rebbe,” he asked, “I need your blessing that he evade the draft.” The Rebbe quietly told him that Shabbos was nearing and he could not concentrate on blessings. The man should return to him on Friday evening after his tish (ceremonious Chasidic table). The man did so. After most of the Chasidim had left, the man repeated his request, almost verbatim. Again the Rebbe was non-committal. “Return to me after the morning service.” Unperturbed, the man noted that he would really like to resolve this matter before Sunday morning. Shabbos morning, after services, the man approached the Rebbe again. Calmly he repeated the predicament. “Sunday morning I am going to a doctor who will falsely declare my son unfit for military service. Please pray that we will evade conscription.” The Rebbe was not moved. Again, he deferred until the afternoon. At the third Shabbos meal, the scene repeated again, precisely the way it had the previous three times. “I understand that you are leaving Sunday morning. Come back to me late Saturday night,” said the Rebbe. “By then I will have an answer for you.” By this time, his Chasidim’s curiosity was piqued. They had never seen their Rebbe so reluctant to mete a blessing, especially when it was one that would save a Jewish soul from the frightful Polish army. Saturday night a large crowd gathered as the man approached with his request. Frustrated and disgruntled, the man, once again, repeated his story, almost verbatim, for the fifth time. Immediately, the Rebbe sprung from his chair and began to shout. “What are you asking me? Why would one even try to evade the service of our wonderful country? How dare you ask me for a blessing of that sort? Your son would make a fine soldier for our country. I wish him the best of luck in the army!” The man quickly scurried from the room and left town. The Chasidim stood shocked and bewildered. Never had they heard such an uncharacteristic outcry from the Rebbe. “I will explain,” said the Rebbe. “The man was a fraud. He had no son, and if he did, he wanted him in the army. He was sent by the government to test our loyalty. Thank G-d we passed the test.” “But, Rebbe!” cried the Chasidim, “how did you know?” “Simple,” explained the Rebbe. “I watched the level of intensity. From the moment he met me until tonight there was no increase in intensity or feeling of desperation with each request. The moment I heard his request tonight and it contained no more passion or desperation than his first request on Friday night, I knew he was a fraud.”

Shabbos in History

The Gemara (Shabbos 118b) states that were the Jewish People to observe just two Shabbosos, they would be redeemed immediately. Is not one Shabbos enough? Why specifically two? This is especially difficult as the same Gemara also refers to one Shabbos as being enough. There is a Midrash Peliah, a Mystery Medrash that states: “The Shechinah, the Divine Presence, has never left the Jewish People, even during the weekday Shabbos (see Midrash Haneelam parshas Korach). What is the idea of this “weekday Shabbos” which also is graced by the Divine Presence? It is true, says the Zichron Menachem, that there is a Shabbos which the Torah establishes. This Shabbos is immutable. But there is also a Shabbos that only we can make. The Gemara (Yoma 81b) states that we know that there is a mitzvah to add on part of the mundane [the weekday] to the holy [Shabbos], because the Torah refers to it [Shabbos] as Shabbatchem, your Shabbos. This teaches us that it is a mitzvah to add on to Shabbos from your own time. The Shabbos proper has an official commencement, whereas Tosefes Shabbos-that which we add on by accepting Shabbos before its official time-depends totally on us. Even a minute (or less) is enough to satisfy one’s obligation to add on to the Shabbos. If a person wishes to add more chol (mundane) to kodesh, he may do so, thus increasing the length of his Shabbos. This is not as simple as it might appear. Once a person has accepted Tosefes Shabbos by declaring verbally or mentally that he now accepts Shabbos and will refrain from work, he is halachically forbidden from performing any melacha no matter how important that act of labor may be (matters of life-and-death are obviously excluded as on Shabbos proper). By getting ready early and greeting Shabbos before it comes, one becomes a partner with Hashem in making Shabbos, giving Shabbos an additional sanctity which only he can do. The Zichron Menachem explains that this is the idea of the “weekday Shabbos.” Just as the Shechinah graces the “Torah’s Shabbos” with its presence, so too the weekday Shabbos a Jew “makes”-by going to mikveh early, getting himself ready, going to shul and greeting Shabbos before it comes-is graced by the same kedushah and sanctity. These are the “two” Shabbosos which are really one. To be redeemed, it seems, it is not enough to merely observe Shabbos with all of its halachos. We have to demonstrate our anxiousness and love of Shabbos by adding on to the holy from the mundane, and it is in this merit that we will be redeemed.


Shabbos in the Daf

Yevamos 121b

The Gemara relates an incident where the daughter of Nechunyah the well digger fell into a pit. Upon being informed of this tragic incident, Rabbi Chanina Ben Dosa told the people that the girl was safe, as her father was engaged in the mitzvah of providing water to the pilgrims who ascended to Jerusalem for the festivals. Thus, it was not possible that the daughter of Nechunyah should die through the very same water that her father used to perform a mitzvah. We can extrapolate from this incident how important it is for us to observe Shabbos properly. If we observe Shabbos properly, HaShem will surely not allow our children to desecrate the Shabbos, and Shabbos observance will continue until the end of time.

Shabbos in Halacha

In practice, when one uses a ladle to take soup from a kli rishon, i.e., a pot, the halacha is as follows. Regarding uncooked spices, we deem the ladle to be a kli rishon, thus rendering the bowl a kli sheini. Subsequently, prior to adding any uncooked seasoning to a bowl of soup, one is required to transfer the soup to a kli shelishi, or he should wait until the soup cools below the temperature of yad soledes bo. Regarding baked items, we deem the ladle to be a kli sheini and the bowl is a kli shelishi. [The issue of cooking a previously baked item is itself the subject of debate, so regarding a ladle we can follow the lenient view that deems the ladle to be a kli sheini and the bowl to be a kli shelishi.] Thus, one would be allowed to add pieces of matzah or croutons to soup that was placed in a bowl with a ladle. One would also be permitted to pour soup from the ladle directly onto a baked item, as pouring from a kli sheini falls under the rule of a kli shelishi.

Shabbos in Numbers and Words

It is known that the Torah that one studies on Shabbos is more exalted than the Torah that one studies during the week. It is thus noteworthy that in all four Shabbos prayers we recite the words visein chelkeinu bisorasecho, grant our share in Your Torah. The first letters of these words equal 16, and 1+6=7, which is Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Ki Savo 5767

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Thursday, August 23, 2007

Shabbos: Ta'am HaChaim Ki Seitzei 5767

Shabbos: Ta’am HaChaim Ki Seitzei 5767

Shabbos in the Parashah

In this week’s parashah the Torah instructs us regarding the nations of Ammon and Moav. It is said (Devarim 23:4-7) lo yavo Amoni uMoavi bikehal HaShem gam dor asiri lo yavo lahem bikehal HaShem ad olam. Al devar asher lo kidmu eschem balechem uvamayim baderech bitzeischem mimitzrayim vaasher sachar alecho es Balaam ben Beor miPesor Aram Naharayim lekalileko. Velo avah HaShem elokecha lishmoa el Balaam vayahafoch HaShem Elokecha lecho es hakelalah livrachah ki aheivechah HaShem Elokecha. Lo sidrosh shelomam vitovasam kol yamecha liolam. An Ammonite or Moabite shall not enter the congregation of HaShem, even their tenth generation shall not enter the congregation of HaShem, to eternity. Because of the fact that they did not greet you with bread and water on the road when you were leaving Egypt, and because he hired against you Balaam, son of Beor, of Pethor, Aram Naharaim, to curse you. But HaShem, your G-d, refused to listen to Balaam, and HaShem, your G-d, reversed the curse to a blessing for you, because HaShem, your G-d, loved you. You shall not seek their peace or their welfare, all your days, forever. The Torah informs us that the primary reason that the males from Ammon and Moav are prohibited from marrying into the Jewish People is because they were not considerate of the Jewish People’s needs when the Jewish People were sojourning in the Wilderness. The Torah thus exhorts the Jewish People that they should not seek the good or peace of Ammon and Moav for eternity. The Jewish People are all about good and peace, and Ammon and Moav cannot partake in those attributes. It is noteworthy that regarding Shabbos, we find the words good and peace mentioned numerous times. The Zohar states that Shabbos is peace, and the Gemara (Shabbos 23b) states that a woman lights Shabbos candles for Shalom bayis, domestic harmony. In the Shabbos prayers we recite the words sabeinu mituvecha, satiate us from Your Goodness. Why is Shabbos referred to as a day of goodness and peace? We know that good is usually interpreted as the opposite of bad, but peace does not necessarily mean serenity. Rather, peace connotes the co-existence of two contradictory ideas. Ammon and Moav are deemed to be bad neighbors of the Jewish People (See Gemara Sanhedrin 96b). The reason that they are bad neighbors is because despite the fact that the Torah instructs us not to provoke Ammon and Moav to war, these nations still felt it necessary to deny us bread and water and Moav hires Balaam to curse the Jewish People. Thus, one who cannot co-exist with another is not at peace and is certainly not good. On Shabbos, we are at peace, because, despite the trials and tribulations we may undergo during the week, on Shabbos we come to peace with our situation and we enter into the world of HaShem, where everything is truly good.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech hadur, King Who is glorious. What do we mean when we declare that HaShem is glorious? It is said (Tehillim 104:1) hod vehadar lavashta, You have donned glory and majesty. Glory is an external cloak that HaShem dons (see Malbim Tehillim Ibid and to 96:6) and this in a sense defines HaShem’s exterior. Similarly, it is said (Ibid) hadar kevod hodecho vidivrei nifliosecha asicha, the splendorous glory of Your power and wondrous deeds I shall discuss. Hashem’s Power is revealed and His wondrous deeds are often hidden. When we declare that HaShem is glorious, we are indicating that we can discern His external glory but we cannot necessarily attain an understanding into His Inner Glory.

Shabbos in Tefillah

Umeiolam vead olam atah kel, from this world to the World to Come, You, are G-d. The Mishnah in Brachos (54a) states that all those who would conclude blessings in the first Bais HaMikdash would say ad haOlam, “until the World.” When the Sadducees corrupted the faith and declared that there is only one world, Ezra and his colleagues instituted that those who conclude blessings in the Bais HaMikdash should say: min haOlam vead haOlam, “from the World until the World.” This declaration strengthened the belief in the existence of the World to Come. The Sfas Emes writes (Vayikra-Shabbos HaGadol 5637) that there are two types of Shabbos. One form of Shabbos is when one is granted respite from the Evil Inclination and forces of evil. A second Shabbos is when one is no longer a servant to HaShem in the traditional sense. Rather, one serves HaShem like a son serves His father. This, the Sfas Emes writes, is the meaning of the words min haOlam vead haOlam, from this world to the World to Come. The word olam is derived from the word helam, which means hidden. There are two forms of concealment. One form of concealment is when one is physically submerged and he cannot see because of the darkness that the Evil Inclination spreads over him. The second form of concealment is when one cannot perceive the depths of holiness which is so distant from him. When one is freed from the first concealment, he merits the first Shabbos, and he enters into the servitude of HaShem, which in relation to the first enslavement, is deemed to be freedom. When the Jewish People were redeemed from Egypt, however, they merited the second level of Shabbos, and this is referred to as Shabbos HaGadol. (See Sfas Emes Ibid for detailed explanation of this profound concept.)

Shabbos Story

Dr. James David Weis had been attending Rabbi Berel Wein’s classes for a while, and though he was not committed to Yiddishkeit in all its aspects, he was truly fascinated by the amazing insights and the spiritual impact that Torah study had made on his life. In fact, although he was a shiur regular, and his wife was committed to Torah observance as prescribed by the Shulchan Aruch, the doctor had not yet made the commitment to observe Shabbos. Towards the summer, Dr. Weiss mentioned to Rabbi Wein that shortly he would be visiting Israel. The doctor had heard Rabbi Wein’s stories of his experiences, as the Rabbi of Miami Beach, having chauffeured Rabbi Yosef Kahaneman, the Ponovezher Rav, on his fund-raising missions in the United States. In many of his lectures, Rabbi Wein had related his close relationship with Rav Kahaneman, and Dr. Weiss excitedly told Rabbi Wein that he would soon visit the Ponovezher Yeshiva. Dr. Weiss did not know that the Rav had passed away a decade earlier, so he enthusiastically offered to send Rabbi Wein’s regards to the Ponovezher Rav. Not trying to discourage the visit, Rabbi Wein smiled and said, “you could try.” Dr. Weiss arrived at the Ponovezher Yeshiva and after marveling at the beauty of its gilded Aron Kodesh and nearly 1000 swaying Talmudists, he asked a boy to direct him to the Ponovezher Rav. Since the Rav had passed away a decade earlier, they directed him to the Rosh Yeshiva, Rabbi Eliezer Menachem Shach. Dr. Weiss waited for the sage to lift his head from the large tome. The old sage looked up and greeted the doctor. Dr. Weiss stuck out his hand, and with the remnants of the Yiddish he had salvaged from his youth, he addressed Rav Shach. “Sholom Aleichem! My name is Dr. Weiss I study with Rabbi Wein and I come from America with warmest regards from him.” Rav Shach looked at him quizzically. “I do not know a Rabbi Wein.” “Do you not remember?” asked Dr. Weiss in shock. “Rabbi Berel Wein,” he repeated. “He would often drive you when you visited Miami on behalf of the Yeshiva.” Rav Shach smiled. “I do not know Rabbi Wein, and I have never been to Miami. My name is Shach. I think you meant to see Rav Kahaneman, but unfortunately he has passed away.” Dr. Weiss looked embarrassed, but Rav Shach quickly dissolved the discomfort by holding the doctor’s hand and blessing him warmly. “Dr. Weiss, you are a good Jew and you should be a gebenchta (a blessed) Jew. But remember, Shabbos observance is an integral part of Yiddishkeit. Do not forsake the Shabbos!” Dr. Weiss was astonished. How did Rav Shach know about his wavering commitment to Torah-observance? It did not make much of a difference, because from that day on Dr. Weiss affirmed his committed to Shabbos with the same intensity that he had always committed to his fellow man.

Shabbos in History

In the years before the establishment of the State of Israel, Rabbi Aryeh Levin, the Tzaddik of Jerusalem, would visit the inmates of the British-controlled Jerusalem prison on every Shabbos. Though most of the Jewish prisoners were not observant, they would quickly don kippot before the revered Rabbi would greet them. Then they would join in the Shabbos morning prayer service that Reb Aryeh organized and they would read along with the rabbi, as if they were observant Jews. The entire scene agitated one particularly nasty fellow named Yaakov. He would try in every way to irritate the gentle Rabbi. Each Shabbos, he would purposely light up a cigarette in Reb Aryeh's face in order to disturb him. Reb Aryeh was never fazed. One Shabbos, Yaakov stormed into the makeshift synagogue and snapped at the aged Rabbi. “Why do you waste your time with these liars and fakes? They are no more observant than I am. They only put the kippah on their heads when you come here. Furthermore, they only pray and open their lips to G-d when you are here. Otherwise they have no feeling in their hearts!” Reb Aryeh turned to Yaakov and rebuked him with a firm but gentle voice. “Why do you slander these souls? They come to pray every single week. I do not look at their heads but rather in their hearts. And when I hear the prayers coming from their lips, I know that their hearts are following as well.” It was not long before Yaakov became a steady member of the prayer group.


Shabbos in the Daf

Yevamos 114a

The Gemara states that if a gentile seeks to extinguish a fire on Shabbos, we do not tell him to extinguish the fire, as the Chachamim prohibited one from instructing a gentile to violate a Shabbos prohibition. Yet, one is not required to tell the gentile not to extinguish the fire, as a Jew is not commanded to restrain a gentile from performing labor on Shabbos. Regarding a Jewish minor, however, if the minor seeks to extinguish the fire, we do not allow him to do so, because we are commanded to restrain a minor from violating a Shabbos prohibition. It is fascinating that Jewish children from a young age are inculcated with the concept that an item is muktzeh, prohibited from moving on Shabbos, and other tenets of the Holy Shabbos. Shabbos is ingrained in the Jewish People, and it is worth our while to educate our children regarding all the various laws of Shabbos, so that they will observe the Shabbos properly. In this way they will also appreciate the distinction between a Jew and a gentile, as this is one of the fundamentals of Shabbos.

Shabbos in Halacha

When one uses a ladle to take soup from a kli rishon, i.e., a pot, there is a question regarding the status of the ladle. Some Poskim adopt the view that the ladle has a status of a kli sheini, thus rendering the bowl in which the soup is served a kli shelishi. According to this opinion, one would be permitted to add baked items or any spices to the bowl of soup. Other Poskim rule that given the fact that the ladle is submerged in a kli rishon (the pot), the ladle is also deemed to be a kli rishon. According to this view, the bowl is only a kli sheini, into which one is forbidden to add baked items or uncooked spices. [We will discuss next week what one should do in practice].

Shabbos in Numbers and Words

It is said regarding Shabbos (Shemos 31:17) beini uvein bnei Yisroel os hi liolam, between Me and the Children of Israel it is a sign forever. The Medrash (Bereishis Rabbah 11:8) states that HaShem told Shabbos that the Jewish People would be its mate. It is noteworthy that the last letters of the words os hi liolam spell the word teom, which means twin. This alludes to the idea that Shabbos is between HaShem and the Jewish People like a twin, as Shabbos is the mate of the Jewish People.

Shabbos: Ta’am HaChaim Ki Seitzei 5767

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Thursday, August 16, 2007

Shabbos: Ta'am HaChaim Shoftim 5767

Shabbos: Ta’am HaChaim Shoftim 5767

Shabbos in the Parashah

In this week’s parashah the Torah discusses the appointment of a Jewish king. The Commentators elaborate on the need for the Torah to instruct the Jewish People to appoint a king when a king would not appear to be a desirable entity. In the book of Shmuel we find that the Jewish People requested from the prophet Shmuel that he appoint them a king. Upon hearing their request, Shmuel was disconcerted, and Hashem offered this profound response: (Shmuel I 8:7) shema bikol haam lechol asher yomru eliecho ki lo oscho maasu ki osi maasu mimloch aleihem kichol hamaasim asher asu miyom haalosi osam mimitzrayim viad hayom hazeh vayaazvuni vayaavdu elohim acheirim heimah osim gam lach, listen to the voice of the people in all that they say to you, for it is not you whom they have rejected, but it is me whom they have rejected from reigning over them. Like all, their deeds that they have done from the day I brought them up from Egypt until this day-they forsook Me and worshipped the gods of others. HaShem is apparently telling Shmuel that by the Jewish People requesting that a human king rule over them, they are abandoning HaShem as their king. Furthermore, it appears as if appointing a human king is akin to idolatry. This response leads us to wonder how HaShem could instruct us to appoint a king, yet, when the Jewish People request a king, they are chastised. The simple answer offered by the commentators (Radak to Shmuel I 8:5) is that HaShem was displeased with the Jewish People for requesting a king that would allow them to be like all the other nations. Let us examine the function of a king and then we will gain a deeper understanding into why HaShem was displeased with their request. The Gemara (Sanhedrin 20b) states that the Jewish People were instructed regarding three commandments upon entering into Eretz Yisroel. The first commandment was to appoint a king, the second commandment was to obliterate the nation of Amalek, and the third commandment was that they build the Bais HaMikdash. Thus, the appointment of a king was to obliterate Amalek and build the Bais HaMikdash. The entire focus of a Jewish king is so that the Jewish People merit a repository of holiness. When the Jewish People requested from Shmuel that he appoint for them a king, there was essentially nothing wrong with their request. The issue that HaShem had with their request, however, was that their request for a king was limited to just that. They should have stated that they desired a king so that they would attain a high level of holiness. For this reason HaShem told Shmuel that it is not you who they have rejected, but it is Me whom they have rejected from reigning over them. The ultimate goal of holiness is that one recognizes that HaShem reigns over him and over the entire world. It is for this reason that in the Yomim Noraim prayers we recite the words uvichein tein pachdecho HaShem Elokeinu al kol maasechah viaimascho al kol mah shebarasa, and so, too, O HaShem, our G-d, instill Your awe upon all Your works, and Your dread upon all that You have created. The reason that we recite this declaration in the blessing of Kedushas HaShem, Holiness of G-d’s Name, is because the ultimate purpose of attaining holiness is to recognize that HaShem’s dominion is over the entire world. In a similar vein, at the onset of Shabbos we recite the words lechu neranenah laHashem nariah latzur yisheinu, Come! Let us sing to HaShem, let us call out to the Rock of our salvation. Shabbos is the holiest day of the week and the purpose of this holiness is so that we recognize that HaShem is our Creator. Similar to entering into Eretz Yisroel, when we enter the Shabbos, we accept HaShem as our king. Prior to praying Maariv Friday night, for those who pray Nusach Sefard, we recite Kegavna, where we declare that when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side [any trace of evil], all harsh judgments are removed from her. Once we have accepted HaShem as our king and all evil has been removed, we merit dwelling in the Bais HaMikdash, as Shabbos is a day of sanctity. Now that the month of Elul is upon us, let us utilize every Shabbos to attain high levels of holiness, and then on Rosh HaShanah we will declare that HaShem Elokei Yisroel melech umalchuso bakol mashalah, HaShem, the G-d of Israel, is King, and His kingship rules over everything.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech doveir shalom, King Who bespeaks peace. Many of us wonder how peace can be achieved in the world. We are surrounded by personal strife, global war, and peace does not appear to be on the horizon. Yet, we declare that HaShem bespeaks peace. The Mishnah (Avos 1:12) teaches us that we must be lovers of peace and seekers of peace. We do not desire peace because it is comfortable for us. Rather, we seek peace because the Name of Hashem is shalom, peace, and this is the blessing that HaShem confers upon the Jewish People (Tehillim 29:11; Mishnah Uktzin 3:12). When we will recognize that HaShem constantly bespeaks peace, we will emulate His actions and then we will merit true peace, when the wolf lies down with the lamb, with the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in Tefillah

Lishimcho haGadol veHaKadosh, to Your Great and Holy Name. We have already explained the association of holiness and kingship. Here we have an association between greatness and holiness. We mentioned earlier that the ultimate goal of holiness is that we recognize HaShem’s greatness. Similarly, we offer blessings and thanksgivings to HaShem’s Great and Holy Name, and this reflects our awareness that HaShem’s Holiness and Greatness are synonymous.

Shabbos Story

Reb Aryeh Levine took it upon himself to visit Jewish inmates, mostly members of the Irgun, held under British rule prior to Israel’s statehood. He became like a father to those prisoners, bringing them food, clothes and love. For years, despite sweltering heat and frigid rains, he never missed a Shabbos visit, save one. Once, in the midst of a Shabbos service, a very excited messenger called him out of the prison. Reb Aryeh’s daughter had become paralyzed and the doctors were helpless. He was needed for support at home, immediately. After the Shabbos, an Arab messenger was sent by the concerned inmates to inquire what tragedy interrupted the weekly visit. The next Shabbos, despite the enduring tragedy at home, the Rabbi went to the prison as usual. Normally during the Torah reading, prisoners would pledge a few coins to charity. This week the donations were far different. “I will give up a week of my life for the sake of Reb Aryeh’s daughter,” the first convict pledged. Another prisoner announced that he would give a month from his. Each one called to the Torah upped the previous pledge until the last prisoner cried out, “what is our life compared to Reb Aryeh’s anguish? I will give all my remaining days for the sake of the Rabbi’s daughter.” At this unbelievable display of love and affection, Reb Aryeh broke down and wept. Miraculous as it may sound, that Saturday night Reb Aryeh’s daughter began to move and within days was fully recovered.

Shabbos in History

Once on Erev Shabbos the Holy Rebbe Reb Menachem Mendel of Rimanov zt”l set out to immerse himself in the mikveh, as he always did, in honor of the Shabbos. This time, however, there were some problems, and the mikveh had been emptied prematurely. This week there would be no tevilah. Surprisingly, instead of becoming upset and dejected, he actually seemed happy and upbeat. Turning to his Shamash (beadle), he said, “Today my immersion was more complete than any other time in my life. You see, normally, when we do a mitzvah, we try our best to purify and sanctify our thoughts at the time, in order to do the mitzvah for one reason only: To give Hashem pleasure; not to satisfy some personal need or agenda. Still, who can say, ‘My heart is pure,’ and state that he has immersed himself with all the proper thoughts and intentions? But Chazal (our Sages) teach that when a person truly tries to perform a mitzvah, but is unable, then the Torah considers it as if he has performed the mitzvah. So today, since due to circumstances completely beyond my control I was unable to immerse, the Torah ‘steps in’ for me - and one can be sure that even if I cannot possibly keep in mind all the right thoughts and intentions, “the Torah” certainly can! That is why I say that today more than any other, my tevilah was a truly perfect immersion!”


Shabbos in the Daf

Yevamos 107a

The Gemara states that one does not trouble himself to prepare a meal and then ruin the meal. The Gemara elsewhere (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Shabbos is a day of rest. Yet, for one to earn the reward of Shabbos, one has to prepare for it. The Sfas Emes (Vayechi 5634) writes that when one toils during the week, the blessing of Shabbos is increased on behalf of the week. This, the Sfas Emes writes, is the idea of lechem mishneh, the two loaves of bread that we eat on Shabbos. There is a blessing on Shabbos because of the essence of the Shabbos day, and there is also the aspect of the toil during the week, and these two ideas are reflected in the lechem mishneh.

Shabbos in Halacha

In summary, pre-cooked seasoning i.e. salt, can be added to dry foods, even in a kli rishon. Pre-cooked liquid condiments i.e. ketchup can be used only in a kli sheini. Uncooked spices should never be used on dry foods that are yad soledes bo, regardless of how many vessels the dry food has been transferred to.

Shabbos in Numbers and Words

The Arizal writes (Shaar HaPesukim Ki Seitzei) that the first letters of the words (Devarim 24:15) biyomo sitein secharo, on that day shall you pay his hire, form the word Shabbos and the word boshes, shame. This teaches us that one should feel ashamed from the extra holiness that he attains on Shabbos. Additionally, these words allude to the idea that one should accept the Shabbos prior to the onset of Shabbos. The Arizal mentions other allusions that can be found in these words.

Shabbos: Ta’am HaChaim Shoftim 5767

Have a wonderful and delightful Shabbos.

Prepared by Rabbi Binyomin Adler.

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