Shabbos in the Parashah
In this weeks parashah we learn about the request of the tribes of Reuven and Gad for a portion of land on the east side of the
Shabbos in the Zemiros
Composed by the Arizal, Rabbi Yitzchak Luria
Azamer bishevachin limeial go pischin divachakal tapuchin diinun kadishin, I will cut away the accusers with praises, bringing them up through the portals that are in the Apple Orchard, for they are holy. What is the association between the word zemer, singing, and zemor, cutting away? It would seem that when one offers praise to HaShem, he is removing all the evil forces that threaten to dishearten a person in his service of HaShem.
The Gemara (Sanhedrin 92b) states that Nevuchadnezzar was singing the praises of HaShem and he almost reached a point where he would have put Dovid HaMelech’s praises to shame. An angel then came and struck Nevuchadnezzar on his mouth, thus preventing him from continuing to sing Hashem’s praises. Perhaps the explanation of this Gemara is that elsewhere (Ibid 96b) the Gemara states that HaShem was prepared to accept the conversion of the descendants of Nevuchadnezzar, and the ministering angels rejected the request. The angels declared, “Master of the World! Will you allow the one who destroyed Your Bais HaMikdash to enter under the wings of the Divine Presence?” Thus, we see that one who causes destruction in an area of sanctity is not permitted to come close to HaShem and subsequently to sing HaShem’s praises. Dovid HaMelech greatly desired to build the Bais HaMikdash, so his praises were accepted by HaShem. Nevuchadnezzar, on the other hand, destroyed the Bais HaMikdash, and he was not allowed to praise HaShem. Thus, the association between zemer, song, and zemor, cutting away, reflects the concept of davar vihipucho, a matter and it’s opposite. One who cuts away at matters of sanctity cannot praise HaShem, whereas one who strives to lead a life of sanctity and seeks the building of the Bais HaMikdash merits praising HaShem for eternity.
Shabbos in Tefillah
Mileiim ziv umifikim nogah naeh zivam bichol haolam, filled with luster and radiating brightness, their luster is beautiful throughout the world. Yaakov Avinu is referred to as the shemesh, the sun. Perhaps this passage alludes to this idea. It is said (Bereishis 28:10) Vayeitzei Yaakov miBeer Sheva vayeilech Charanah, Yaakov departed from Beer-sheva and went toward Charan. Rashi (Ibid) writes that the reason why the Torah states that Yaakov left Beer-sheva is to teach us that as long as the righteous person is in the city, he is its glory, splendor, and majesty. When the righteous person departs from the city, these virtues are lost. Thus we see that Yaakov is refereed to as ziv, the shine of the city. It is therefore appropriate that here we describe the sun, i.e. Yaakov, as filled with luster and radiating brightness.
Rav Eliezer Gordon was born in 5601/1841 in the Lithuanian
During a condolence visit to Rabbi Berel Wein, a distinguished member of the Ohr Somayach faculty, who was sitting shiva for his late father, o.b.m., this noted Torah scholar and historian told a story of a visit his father made back in 1930 to the leader of Lithuanian Jewry, Rabbi Chaim Ozer Grodzensky. The head of the yeshiva he was studying at in Grodna, Rabbi Shimon Shkop, had sent him to solicit financial assistance from the Yeshiva Fund in order to save the yeshiva students from starvation. One story about Rabbi Chaim Ozer led to another. Rabbi Wein once asked a high-ranking official in the Israeli Ministry of Education how it was that a pronounced secularist like him was so helpful to Torah institutions. His response was a recollection of something that took place half a century before. At that time he was head of the Jewish socialist organization in the
Shabbos in Navi
In this chapter we learn about a man named Elkanah from the tribe of Levi who had two wives, Chanah and Peninah. Peninah was blessed with children, whereas Chanah did not have children. Peninah caused Chanah much anguish over the fact that she did not have children. Elkanah and his family would ascend yearly to the Mishkan in
Shabbos in Agadah
The Sfas Emes (Yisro 5638) writes that by remembering the Shabbos, one adds sanctity to the Shabbos. The root of Shabbos is in a very high place. Nonetheless, the Jewish People guard themselves during the week from any contamination and evil so that they will be prepared to accept the Shabbos in a state of purity. In this manner we can draw the root of holiness to Shabbos in this world.
Shabbos in Halacha
In summary, it is proper and advisable that all foods be completely cooked prior to the onset of Shabbos, and one should maintain the food only on a flame that is covered by a blech. Nonetheless, the absolute requirement of the Halacha is that one use a blech for foods that are less than half cooked (in case of necessity: one-third cooked), and for liquids that are below 160º F at the onset of Shabbos. A piece of raw meat can be placed in a crockpot immediately prior to the onset of Shabbos to exempt the pot from requiring a blech.
Shabbos in Numbers and Words
Shabbos is referred to as yom chemdaso, the day of Hashem’s delight. The word chamad, desire, in mispar katan, digit sum, equals 7 (Ches is 8, mem is 40 which is 4, and dalet is 4. 8+4+4=16, and 1+6=7). This alludes to Shabbos, the seventh day of the week.
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