Thursday, April 24, 2008

Shabbos: Ta’am HaChaim Shevii Shel Pesach 5768

Shabbos: Ta’am HaChaim Shevii Shel Pesach 5768

Shabbos in the Parashah

This Shabbos is Shevii Shel Pesach, the seventh day of Pesach. Although the festival of Pesach is one long eight-day holiday, the seventh day of Pesach bears its own uniqueness. What is so special about the seventh day of Pesach? Rashi quotes the Medrash that states that the Jewish People were liberated from Egypt on the fifteenth of Nissan, which is the first day of Pesach, and on the twenty-first of Nissan, which was the seventh day of Pesach, the Egyptians drowned in the Red Sea and the Jewish People sang the Shirah to HaShem. On the eve of the fifteenth of Nissan, we celebrate our freedom from Egypt by conducting a Seder, and in the Diaspora, we conduct a Seder on the second night of Pesach. Yet, the Jewish People were not truly free from the clutches of the Egyptians until the seventh day of Pesach, when Pharaoh and his armies were drowned in the Red Sea (There is an opinion in the Medrash, Pirkei D’Rabbi Eliezer §43 that states that Pharaoh himself did not drown). One must wonder, then, why we celebrate our freedom on the fifteenth of Nissan and not on the twenty-first of Nissan, which is the seventh day of Pesach? I would like to suggest a novel approach to answer this question. It is interesting to note that regarding two of the plagues that HaShem sent against the Egyptians, the Torah uses the word gevul, boundary. Regarding the plague of tzifardeia, frogs, it is said (Shemos 7:27) viim maein atah lishaleiach hinei anochi nogeif es kol givulecha batzfardiim, but if you refuse to send out, behold I shall strike your entire boundary with frogs. It is also said regarding the plague of arbeh, locusts (Ibid 10:4) ki im maein atah lishaleiach es ami hinini maivi machar arbeh bigvulecho, for if you refuse to send forth My people, behold, tomorrow I shall bring a locust-swarm into your border. I have wondered for years why specifically by these two plagues does the Torah use the word gevul, boundary. It is fascinating to note that regarding the prohibition of keeping or eating Chametz, leavened bread, on Pesach, it is said (Ibid 13:7) matzos yeacheil es shivas hayamim vilo yeiraeh lecho seor bichol givulecha, matzos shall be eaten throughout the seven-day period; no chametz may be seen in your possession, nor may leaven be seen in your possession in all your borders. Thus, we see that a recurring them of the redemption is the idea of borders and boundaries. What is the association of borders with chametz? We have previously mentioned that Rabbi Ephraim Wachsman, Shlita said that Pesach is all about rising above our limitations. Based on this premise, we can understand why the Torah states that one should not find seor in all your borders. Chametz symbolizes stagnation, i.e. one who remains within his limitations. The Torah prohibits one to remain within his borders on Pesach. The plagues of frogs and locusts represented a swarm, which in essence were a symbol of transcending limitations. These two plagues were specific lessons for the Jewish People, which culminated with the prohibition of seor within their borders. Let us now turn to Shevii Shel Pesach, when the Jewish People experienced true freedom from their Egyptian masters. The Medrash (Mechilta Yisro 3) states that the reason why HaShem orchestrated the Splitting of The Sea was so that the Jewish People should cry out to Him again, just as they had done in Egypt, and in this manner they would always remember that only HaShem can save the from their difficulties. Perhaps there is an additional dimension to the Splitting of the Sea. We are taught (Tosfos Arachin 15a s.v. kisheim) that there was no real need for the Jewish People to cross the Red Sea. Rather, HaShem sought to punish the Egyptians so He had the Jewish People walk through dry land and then He drowned the Egyptians. The Medrash (Mechilta Bashalach) states that the Jewish People felt trapped, as on one side were the pursuing Egyptians and on the other side they were faced by the raging sea. Based on the explanation we gave earlier, we can now better understand why the Jewish People were placed in such a predicament. The Jewish People were presented with a situation where the only option was to transcend their limitations. This was accomplished by Nachshon ben Aminadav from the tribe of Yehudah walking straight into the raging sea, and by the Jewish People praying to HaShem, their only salvation. Thus, while we only attained true freedom on the seventh day of Pesach, the concept of transcending our limitations was already incorporated during the plagues and with the prohibition of not eating any chametz or seor for the entire seven days of Pesach. With this idea in mind we can understand a peculiar statement in the Gemara. The Gemara (Rosh HaShanah 11a) states that the enslavement of the Jewish People ceased in the month of Tishrei. One must wonder, then, what the Jewish People were doing for a half a year while the Egyptians were being afflicted with plagues. I believe the answer to this question is a profound lesson in our service of HaShem. Even if one has not yet experienced true liberation from a difficult situation that he finds himself in, he must know that by merely attempting to transcend his limitations, he is already deemed to be a free person. The Baal HaTurim (Shemos 10:14) quotes the Zohar that states that the locust rested on Shabbos. Perhaps this teaches us that when one expends the effort during the week to transcend his limitations and achieve his true potential, he will be rewarded with the true rest that is reflected in the Holy Day of Shabbos. HaShem should grant us this Shevii Shel Pesach that we move past anything that is inhibiting us from serving Him properly, and we should merit the Ultimate Redemption, with the downfall of all our enemies, speedily, on our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Sheyifkiduni birachamim vivarchuni bivoam liveisi biyom kadsheinu, that they remember me with mercy and bless me when they enter my home on our holy day. It is noteworthy that we request from HaShem that the angels bless us upon entering into our homes. The Gemara (Shabbos 119b) states that two angels, one good and one bad, escort a person home on Friday night. When the person arrives home and finds his lamp burning, the table set and his bed made, the good angel declares, “may it be HaShem’s will that it should be this way the next Shabbos as well.” The bad angel is then forced to answer “Amen” against his will. The Ohr HaChaim (Bamidbar 23:24) writes that Balaam was akin to the bad angel, and thus Balaam was forced to bless the Jewish People against his will. The Torah states that Balaam was profuse in his blessing of the Jewish People when he saw that they were modest in their tents. We should take a lesson from this and ensure that our homes are infused with modesty and respect, and HaShem will then bless our homes with plenty in all of our material and spiritual needs.

Shabbos in Tefillah

Efes biltecho goaleinu limos hamashiach, there will be nothing without You, our Redeemer, in Messianic days. This is truly an amazing idea. For two thousand years we are praying that HaShem send us Moshiach, His anointed one, and then all our problems will be solved. Yet, we still acknowledge that there will be nothing without HaShem. This idea is also reflected in Shemone Esrei where we beseech HaShem: hashivah shofteinu kivarishona viyoatzeinu kivatchila vihaseir mimenu yagon vaanacha umloch aleinu miheira atah HaShem livadcho bichesed uvirachamim, restore our judges as in earliest times and our counselors as at first; remove from us sorrow and groan; and speedily reign over us – You, HaShem, alone – with kindness and compassion. Ultimately, we understand that only HaShem is our true King. HaShem should allow us to witness His reign in our times.

Shabbos Story

[Reprinted with permission from Torah.org] With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future. This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.

PESACH 1941

By Lady Amelie Jacobovits
(Adapted from The Jewish Women's Journal, Summer 1993)

“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don’t even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers. Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar. I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot. The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same. One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days. It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship. One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday. When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat. A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us. That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening. We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank G-d for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people.

[Women in Judaism, Copyright (c) 2002 by Mrs. Leah Kohn and Project Genesis, Inc.]

Shabbos in Navi

Shoftim Chapter 9

In this chapter the Navi records the evil that was perpetrated by Avimelech the son of Gideon. Avimelech killed his seventy brothers on one rock and only his brother Yosam was left alive. HaShem ultimately punished Avimelech and he was wounded by a woman and Avimelech had his attendant kill him so that people would not say that he was killed by a woman. On the surface it is difficult to understand why the Navi recorded this tragic chapter in Jewish history. Yet, we must realize that we are presented with similar challenges in our lives and one must be wise enough to acknowledge the challenges and pray to HaShem for salvation. In a similar vein, throughout the week we are under pressure from all the foreign influences that surround us. On Shabbos, however, HaShem in His graciousness envelopes us in a Cloud of Glory which shields us from all evil influences. This Shabbos is Shevii Shel Pesach, when HaShem created darkness for the pursuing Egyptians and light for the Jewish People. Thus, we should merit recognizing that HaShem is constantly seeking our welfare and we should never despair of His salvation, which can come in the blink of an eye.

Shabbos in Agadah

Reb Menachem Mendel of Rimanov (Menachem Tziyon Vayikra) writes that Moshe did not instruct the Jewish People regarding the Shabbos immediately, as Moshe desired that the Jewish People recognize and know on their own that Shabbos emanates from HaShem. Shabbos is referred to as daas, knowledge. Thus, it is insufficient for one to sanctify the Shabbos because that is what everyone else is doing. Rather, one must feel a close attachment to the Holy Shabbos, as Shabbos is a gift from HaShem.

Shabbos in Halacha

In summary, it is forbidden for one to stir or to scoop food from a pot of fully cooked food while directly over a flame. One must first lift the pot or move it away from the flame before stirring or scooping food from it. In a situation where it would be forbidden to return the pot to its position, one could scoop out fully cooked food while directly over the flame. However, one is forbidden to stir cooked food in such a situation. Boiled liquids, while hot, would be exempt from this prohibition. [One is always prohibited from scooping partially cooked food from a pot while the food is yad soledes bo.]

Shabbos in Numbers and Words

There is an allusion to Shabbos in the Shirah, the song that the Jewish People sang by the Red Sea. It is said (Shemos 15:13) nachisa vichasdecho am zu gaalta neihalta viazcha el nevi kodshecha, with Your kindness You guided this people that you redeemed; You led with Your might to Your holy abode. We can interpret this verse to be alluding to Shabbos, i.e. HaShem leads us to His Holy Abode, Shabbos. The word nachisa in mispar katan equals 9 (nun is 50 which is 5, ches is 8, yud is 10 which is 1, and saf is 400 which is 4, and 5+8+1+4=18, and 1+8=9), and the word Shabbos in mispar katan equals 9 (shin is 300 which is 3, bais is 2, and saf is 400 which is 4, and 3+2+4=9). The word viazcha in mispar katan equals 9 (veis is 2, ayin is 70 which is 7, zayin is 7, and chof is 20 which is 2, and 2+7+7+2=18, and 1+8=9), and the word nivei in mispar katan equals 7 (nun is 50 which is 5, vav is 6, and hey is 5, and 5+6+5=16, and 1+6=7), which alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Shevii Shel Pesach 5768

Is sponsored by Leonard Gutman in loving memory of his mother Esther Gutman ob”m, Esther Rivka bas Aryeh Leib, niftarah 26 Nissan,

And in loving memory of his mother-in-law, Rose Grossman ob”m,

Rivka bas Yitzchak, niftarah 26 Nissan

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh

14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

Have a wonderful and delightful Shabbos and a Chag Kosher V’sameach

Prepared by Rabbi Binyomin Adler.

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Thursday, April 17, 2008

Shabbos: Ta’am HaChaim Acharei Mos-Shabbos HaGadol-Pesach 5768

Shabbos: Ta’am HaChaim Acharei Mos-Shabbos HaGadol-Pesach 5768

Shabbos in the Parashah

In this week’s parashah, Acharei Mos, we read about the passing of Nadav and Avihu, the two elder sons of Aharon HaKohen. The Mishna Berura (O. C. 621:2 quotes the Zohar that states that one who cries upon hearing this passage in the Torah describing the deaths of Nadav and Avihu will be granted atonement for his sins and his children will not die in his lifetime. One must wonder what is so significant about the deaths of Nadav and Avihu that if one were to cry over their deaths thousands of years later, he will merit a reward. In order to glean a proper understanding into this matter, let us take a closer look at the festival that is approaching, the festival of Pesach. On Pesach we commemorate our freedom from the Egyptian slavery. Yet, we do more than commemorate our liberation from servitude. We are instructed to relate to our children the entire story of our slavery to Pharaoh and the Egyptians and to relate the wondrous miracles that HaShem performed for us upon redeeming us from slavery and regarding the splitting of the Red Sea. Why is it incumbent upon us to relate this period in our history to our children more than any other period of our history? The answer to this question can surprisingly be found in the idea of Shabbos HaGadol, the Great Shabbos that precedes Pesach. The Tur (O. C. 430) and other Rishonim write that the reason that the Shabbos that precedes Pesach is referred to as Shabbos Hagadol is because the Jewish People took the sheep, which were worshipped by the Egyptians, and they tied the sheep to the foot of their beds. This act was a demonstration by the Jewish People that they no longer feared the Egyptians and this act also expressed the Jewish People’s rejection of the Egyptians idols. This explanation, however, requires understanding. What significance does this incident with the sheep have to us today? We do not reside in an idolatrous society, and even ideologies that can be associated with idolatry certainly do not resemble the worship of sheep. Why, then, do we commemorate this seemingly isolated event that occurred prior to the Exodus? To gain a better understanding of our activities in Pesach, it is worthwhile to reflect on the Seder night, when we are engaged in stimulating the children to ask questions and be inspired by this awesome night. There are many approaches to piquing the children’s curiosity, and the common them is that the children should be excited and remain awake for a good portion of the Seder. Perhaps herein lays the solution to the puzzle. Prior to being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep, the Egyptian idol, and slaughter it. This instruction certainly must have piqued the curiosity of the Jewish People, as this command placed the Jewish People’s lives in danger. Nonetheless, the Jewish People willingly took the sheep and subsequently slaughtered the sheep before the Egyptian’s eyes. Can we even imagine performing such an act? This would be equivalent to burning one’s native country’s flag before its citizens. Are we prepared to act in such a manner if we were given this instruction from HaShem? In truth, however, twice daily we recite Shema where we accept upon ourselves to sacrifice our very lives for HaShem. Rabbi Ephraim Wachsman, Shlita, said that the entire theme of the Pesach Seder is Shema Yisroel, i.e. sanctifying HaShem’s Name. Thus, we are not merely relating to our children that we were enslaved to Pharaoh and HaShem liberated us from a bitter oppression. In essence, we are relating to our children that we must sacrifice our lives to serve HaShem, as this is what the Korban Pesach represents. We can now understand why this festival is referred to as Pesach. Rashi writes that Pesach means compassion or alternately, skipping over, a reference to HaShem skipping over the homes of the Jewish People and smiting the firstborn of the Egyptians. Yet, the sacrifice that the Jewish People offered prior to the Exodus is referred to as Pesach. Based on the premise that on this festival we are demonstrating our sacrificing of our lives to HaShem, we refer to the festival as Pesach reflects the Jewish People sacrificing their very lives to reject idolatry and embrace HaShem’s commandments. This idea is embodied in Shabbos HaGadol, the precursor to the festival of Pesach. We can now better understand why one who feels distressed over the deaths of Nadav and Avihu will merit atonement for his sins and that his children will not die in his lifetime. Despite the impropriety of entering the Holy of Holies without permission, Nadav and Avihu demonstrated a willingness to sacrifice their lives for what they perceived was HaShem’s will. When one cries over their deaths, he is relating to the concept of sacrificing one’s life for HaShem. This year Pesach, in addition to commemorating the miracles of the Exodus, HaShem should allow us to reflect on sacrificing our lives for His Great Name, and in that merit we should witness the Ultimate Redemption, with the arrival of Moshiach Tzidkeinu, speedily, in our days.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Ana melch malchei hamelachim tzavei limalochecho malachei hashareis misharsei elyon, please, O king, Who reigns over kings, instruct Your angels, the ministering angels. One must wonder why we beseech HaShem to engage the ministering angels with the onset of Shabbos. Would we not prefer that HaShem Himself bless us at all times, and particularly on this holy day that He has bestowed upon His beloved nation? The concept of praying to angels and acknowledging their presence in our lives is one of great debate, but we will suffice with an explanation related to Pesach. It is said regarding the night prior the Exodus when HaShem slew the Egyptian firstborns (Shemos 12:23) viavar HaShem lingof es Mitzrayim viraah es hadam al hamshkof vial shtei hamezuzos upasach HaShem al hapesach vilo yitein hamashchis lavo el bateichem lingof, HaShem will pass through to smite Egypt, and He will see the blood that is on the lintel and the two doorposts; and HaShem will pass over the entrance and He will not permit the destroyer to enter your homes to smite. This verse is astounding. Hashem Himself, in all His glory, is going out in Egypt to slay all the firstborns, and nonetheless there is a concern that the destroyer, i.e. the angels of destruction, will harm the Jewish People. We see from this that we are always in need of HaShem’s protection from evil influences. Thus, it is appropriate that even with the onset of Shabbos, we beseech HaShem to instruct the angels to be compassionate with us and to bless us.

Shabbos in Tefillah

Viain zulasecho malkeinu lichayei haolam haba, and there will be nothing except for You, our King, in the life of the World to Come. The Gemara (Brachos 57b) states that Shabbos is a semblance of the World to Come. In the World to Come there will be nothing except HaShem, so it follows that we should approach Shabbos as a day when we are with HaShem alone, and we bask in His Presence.

Shabbos Story

No one could get Rabbi Levi Yitzchak of Berditchev angry. No matter what anyone did, he would always find something nice to say. He believed in treating all Jews kindly, no matter how much his patience was tested. Rabbi Levi Yitzchak’s neighbor had a son who did not want to keep any of the mitzvos. One year, during the Seder, the family was about to make a sandwich of matzah and maror for koreich. To everyone's surprise, the boy pulled from his pocket two slices of bread and some meat, and made himself a sandwich. His father started to cry: “How dare you bring bread to my Seder?” “But father,” the boy answered, “I’m hungry after reading the Hagadah. What difference does it make if I eat bread or matzah? I’m sure Rabbi Levi Yitzchak wouldn’t mind. The father jumped up from the table and grabbed his son. “Oh, wouldn’t he? Let’s go ask him.” The whole family marched next door, the father leading the boy by the ear. “Rabbi,” the man said, “even you would not tolerate what my son just did. He ate bread at our Seder. I have four sons, rabbi, and I don’t have to tell you which one he is.” Everyone in the room was shocked; everyone, that is, except for Rabbi Levi Yitzchak. He smiled at the boy and asked if it was true. “Certainly, Rabbi,” the boy said. “I was hungry so I made myself a sandwich.” “Don’t you know that on Pesach Jews don’t eat bread?” Rabbi Levi Yitzchak continued. “Well, Rabbi,” the boy answered, “to be totally honest, I don’t really believe in all this. What difference could it possibly make if I eat bread or matzah?”
The entire room was silent. Only the boy’s mother could be heard sobbing in the doorway. “Please come here,” Rabbi Levi Yitzchak called to the boy. The boy walked slowly, afraid that this time he had gone too far. As he approached the table, the rabbi hugged him. “Such a fine boy,” he said to the father, “and so honest too,” he added to the mother. “He’s ready to admit what he did and he’s acting according to his beliefs. Such a fine, honest boy must sit with me at my Seder. I have so much to learn from him! Just one thing though.” The rabbi turned to the boy and said, “There’ll be no sandwiches at the Seder table - unless you make them with matzah.”

[This story was related by Rabbi Label Lam, reprinted with permission from Torah.org] A few years back, my wife and I had the pleasure to spend Shabbos at a hotel with Rabbi Pesach Krohn. He told over the following story. A young man from Mid-West was married for a good number of years without the blessing of children. One year his wife was expecting and she gave birth prematurely. The child weighed only a few pounds and remained hospitalized in Neo Natal Intensive Care Unit. After a period of time the child was strong and healthy enough to be sent home. They made a Bris and named the boy Yaakov. Now with his son at home, the father of the boy didn’t forget the tireless effort of the nurses that cared day and night for his child. He wanted to express his gratitude somehow. He did something seemingly unusual. He called his Rosh HaYeshiva – his spiritual mentor Rabbi Elya Svei in Philadelphia and asked him what he thought would be appropriate as a thank you gift. Should he get flowers, candy, or balloons etc.? The Rabbi’s answer was at first surprising. He told him to get them nothing. Misunderstanding, the young man reiterated his reason. He only wished to express his gratitude to those who had benefited his child so much. The Rosh HaYeshiva had, of course, understood that. He asked, “What reward did HaShem give to the Hebrew midwives, Shifra and Puah (Alias Yocheved and Miriam) for risking their lives to care for the Jewish infants in defiance of Pharaoh? Everyone thinks, “That He made for them houses”, that is, family dynasties, but that’s not what the verse says. It states, “G-d benefited the midwives- and the people increased and became very strong.” This was their benefit that they saw the work of their hands prosper before them. Rabbi Svei advised that he should rather bring the child back to visit the hospital staff each year on his birthday and offer personal thanks. That’s what he did. Year after year he paraded little Yaakov before the nurses and to thank them again and again. Before his 13th birthday and for the occasion of his Bar Mitzvah young Yaakov and his father delivered a Bar Mitzvah invitation personally to the hospital. Soon afterward, they received a reply. The head of nursing writes, and I paraphrase what Rabbi Krohn read verbatim from the text of the letter. “Congratulations on your family milestone. We wanted to let you know how much your visits have meant to us over the years. We work in a high risk setting never knowing if things will turn out alright. Even after a child leaves our care we have little or no idea what ever became of our efforts. I was not even at the hospital when your Yaakov was treated here but you should know that when we train for this difficult and often thankless task your son has become the poster child of what’s possible. We mention again and again that the infant that you are currently caring for may turn out like “Yaakov”. Then she adds as a postscript, “Many people send us flowers, balloons, and candies. The flowers eventually wilt, the balloons deflate, and the candies are eaten up but the gift that you have given us has been proven valuable beyond comparison.” Take note how a Gadol- a Great Torah Scholar learns Chumash with such depth and practicality. How wise it is to follow their priceless advice.

Shabbos in Navi

Shoftim Chapter 8

In this chapter the Navi records how after Gideon died, the Jewish People once again went astray after the idols. When Shabbos departs, it is easy for one to become lax in his pursuit of becoming close to HaShem. We must praise HaShem that He grants us His precious gift of Shabbos every week, so that we can constantly bond with HaShem and His Holy Shabbos.

Shabbos in Agadah

Pesach is referred to in the Torah as Shabbos. Both Pesach and Shabbos are times when we unite with our families to serve HaShem. Shabbos is referred to by the Zohar as the Secret of Unity, and the Maharal writes that that the theme of Pesach is unity.

Shabbos in Halacha

There are instances where if one lifts a pot, he can no longer return the pot to its original position, i.e. the pot was left on an uncovered flame. In such situations one would be allowed to scoop food from the pot without lifting it from the flame. However, one should be careful not to stir the food when inserting the spoon. The same rule will apply to a pot that si too heavy to be lifted. [This ruling applies only to cooked food. If the food is not completely cooked, then it is absolutely forbidden to remove food from the pot in any manner, as this will cause the remaining contents of the pot to cook quicker.

Shabbos in Numbers and Words

The Torah refers to Pesach as a chok, a statute (Shemos 13:9). It is noteworthy that the word chok in mispar katan, digit sum, equals 9 (ches is 8, and kuf is 100, which is 1, and 8+1=9). Pesach is referred to in the Torah as Shabbos (Vayikra 23:15) and the word Shabbos in mispar katan also equals 9 (shin is 300, which is 3, bais is 2, and saf is 400, which is 4, and 3+2+4=9).

Insights into the Hagadah

It is said (Shemos 17:16) vayomer ki yad al keis kah milchama laHaShem baAmalek midor dor, and he said, “For the hand is on the throne of G-d: Hashem maintains a war against Amalek, from generation to generation.” The Medrash (Tanchumah Ki Seitzei 11) states that HaShem said that His Name and His Throne will not be complete until the eradication of Amalek occurs. It is fascinating to note that the Gemara (Taanis 29a) states that mishenichnas Adar marbim bisimcha, when the month of Adar begins, we increase our joy. Rashi writes regarding this: yimey nissim hayu liYisroel Purim uPesach, days of miracles for the Jewish People, Purim and Pesach. The simple explanation of Rashi’s commentary is that we begin our joy in Adar with the festival of Purim and that joy continues into the Month of Nissan with the celebration of Pesach. Perhaps we can suggest an alternative interpretation to the words of Rashi based on the above-mentioned Medrash. We commence the Hagadah shel Pesach with Kadesh urchatz, and we enumerate the fifteen steps that will be performed throughout the Seder. The Medrash (See Gemara Megillah 15a and Rashi Ibid s.v. Yom Tov Rishon shel Pesach; Esther Rabbah 8:7, Magen Avraham Orach Chaim 490) states that Haman was hung on the first days of Pesach. The Medrash mentioned previously states that HaShem’s Name and Throne will not be complete until the nation of Amalek is obliterated. Although it would appear that this will not occur until the time of the ultimate Redemption, the month of Nissan and the festival of Pesach certainly qualify as a propitious time for our redemption. This idea is based on the Gemara (Rosh Hashanah 11a) that states: biNissan nigalu biNissan asidin ligaeil, in the month of Nissan we were redeemed and in the month of the Nissan we will be redeemed in the future. Thus, according to Rashi, the redemption commenced with the hanging of Haman, which we celebrate on Purim in Adar, and the joy continues into Nissan as the actual hanging of Haman occurred on Pesach. Haman was a direct descendant of Amalek, so it is fitting that we commence the Seder with the fifteen steps. The Name of HaShem, kah, is in gematria, numerical value, 15. When we celebrate Pesach and Haman’s downfall, we are striving to perfect HaShem’s Name and Throne by adding 15 to HaShem’s Name of kah. It is further noteworthy that the Mishna (Avos 6:6) states that kingship is acquired with thirty attributes. Thus, the Name kah and the fifteen steps of the Pesach Seder combine to the number 30, a sign that in the month of Nissan we will merit the ultimate redemption and the fulfillment of the verse that states (Ovadiah 1:21) Vialu moshiim bihar Tziyon lishpot es har Esav vihaysah LaHaShem hamelucha, and saviors will ascend Mount Zion to judge the mountain of Esav, and the kingdom will be HaShem’s.

The first and second nights of Pesach are referred to as the Seder nights. It is noteworthy that the word Seder in mispar katan equals 12 (samach is 60, which is 6, dalet is 4, and reish is 200, which is 2, and 6+4+2=12). This can allude to the idea that there were twelve loaves on the Shulchan, the table in the Bais HaMikdash, and at the Seder it is like we are reenacting the service of the Bais HaMikdash. The number 12 also alludes to the idea that Pesach occurs in the month of Nissan, which is the first of the twelve months of the year.

We recite in the Hadagah the words mitchilah ovdei avodah zara hayu avoseinu, in the beginning our fathers were worshippers of idols. The words “our fathers” can either refer to Terach, father of Avraham, or Avraham himself, as the Medrash (Bereishis Rabbah 39:8) states that Avraham also served idols in his early years. It is noteworthy that the word mitchilah is an acrostic for Terach (taf) mechilah, Terach gained atonement for his sins, as the Medrash (Tanchumah Shemos 18) states that although Terach worshipped idols throughout his lifetime, he repented prior to his death.

Vihi sheamdah laavoseinu, and it is this that has stood by our forefathers and us. There are various interpretations as to what the word vihi¸ and this, refers to. Perhaps we can suggest that the word vihi in gematria equals 22, and there are twenty-two letters in the Hebrew alphabet. The Medrash (Bamidbar Rabbah 13:19) states that the Jewish People were worthy of redemption from Egypt because they did not change their language, their clothing and their names. Thus, we say that it is this, i.e. the twenty-two letters of the Hebrew alphabet that we did not deviate from in our speech that has stood by our fathers and us and has allowed us to merit redemption.

It is said (Shemos 15:9) amar oyev erdof asig achaleik shalal timlaeimo nafshi arik charbi torisheimo yadi, the enemy declared, “I will pursue, I will overtake, I will divide plunder; I will satisfy my lust with them. I will unsheathe my sword, my hand will impoverish them.” It is written that the word shalal is an abbreviation for the words shemam, lishonam, and levusham, their names, their language and their clothing. This alludes to the Medrash mentioned above that states that the Jewish People merited redemption from Egypt because they did not change their names, language and clothing. It is noteworthy that Dovid HaMelech said regarding bris milah, circumcision (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over Your word, like one who finds abundant spoils. Here too we find an allusion to name, language and clothing. A Jewish child is named when he is circumcised. It is written that the covenant of speech corresponds to the covenant of circumcision. Furthermore, circumcision is referred to as a levush, clothing, as it is said (Bereishis 30:11) vatomer Leah bagad vatikra es shemo gad, and Leah declared, “ good luck has come!” So she called his name Gad. Rashi (Ibid) writes that the word gad can also mean cut away, a reference to circumcision. The word bagad can also spell the word beged, clothing, and it is written that circumcision is referred to as a covering for the person. Thus, the mitzvah of circumcision alludes to the three virtues with which the Jewish People merited to be redeemed from Egypt. It is further noteworthy that the Medrash (Pirkei D’Rabbi Eliezer §28) states that the Jewish People were redeemed in the merit of being circumcised prior to the exodus.

Shabbos: Ta’am HaChaim Acharei Mos-Shabbos HaGadol-Pesach 5768

Is sponsored by Dr. Mark Schare in loving memory of his father, Mordechai Ben Menachem Mannes ob”m, niftar 12 Nissan.

And is also sponsored lizeicher nishmas Rav Ezriel Yehuda ben Rav Moshe ZY"A,

niftar 16 Nissan

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh

14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

Have a wonderful and delightful Shabbos and a Chag Kosher V’sameach

Prepared by Rabbi Binyomin Adler.

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