שבת טעם החיים חיי שרה תש"ע
Shabbos: Ta’am HaChaim Chaye Sara 5770
Everything can be perceived as good
Introduction
Sarah’s lifetime was one hundred twenty years, and seven years; the years of Sarah’s life. (Bereishis 23:1)
Rashi writes that the words the years of Sarah’s life teach us that all of Sarah’s years were deemed to be good. The Medrash cites the verse that states (Tehillim 37:18) yodeia HaShem yimei temimim vinachalasam liolam tihiyeh, HaShem knows the days of the perfect, their inheritance will be forever. This is interpreted to mean that the days of Sarah were complete. Rashi adds that when Sarah was one hundred years old it was as if she was twenty years old. When she was twenty years old, she was free of sin, and when she was hundred she was also free of sin. These statements imply that Sarah led a life of perfection. Further evidence of this idea is expressed in the Medrash Tanchumah where the Medrash expounds on the last chapter of Mishlei. In this chapter Shlomo HaMelech extols the virtues of the woman of valor. The Medrash cites the verse that states (Mishlei 31:12) gimalashu tov vilo ra, she bestows goodness upon him, never evil, The Medrash expounds on the other verses and how they allude to the noble acts of Sarah. Yet, regarding this verse the Medrash does not offer any interpretation regarding Sarah. One must wonder why the Medrash quotes this verse without expounding on it. Furthermore, all the statements of the Medrash and Rashi appear to contradict a different Medrash cited by Rashi. The Torah juxtaposes the binding of Yitzchak at the Akeidah where Avraham nearly slaughtered Yitzchak and the death of Sarah. Rashi cites the Medrash that states that the catalyst of Sarah’s death was that Sara heard that Yitzchak was almost slaughtered and this caused her soul to leave her. One must wonder how it is possible that Sarah is considered to have lived a good life and without sin if her demise was brought about in such an apparently tragic manner.
On the last day of the year we can perceive the entire year as a good year
In order to reconcile these seemingly contradictory Medrashim, it is worth gaining an insight into what it means that all of Sarah’s years were equally good. How can this be possible when we know that for most of her life Sarah was barren, and she underwent many of the tests that Avraham himself had experienced? Perhaps we can suggest an answer to this question based on an idea that Rabbi Yisroel Reisman, shlita, said in the name of Reb Shlomo Kluger. What should one think when reciting the Mincha Shemone Esrei on Erev Rosh Hashanah and he recites the words bareich aleinu es hashanah hazos vies kol minei sivuasah litovah, bless on our behalf this year and all of its types of produce, for goodness. We are almost at Rosh Hashanah, and we are still requesting that HaShem provide us with a year of bounty. What is the meaning of this request? (Incidentally, the Belzer Rebbe answered that yeshuas HaShem kiheref ayin, salvation from HaShem can arrive in the blink of an eye.) Reb Shlomo Kluger explains that although the year is almost completed, we ask HaShem that we should be able to perceive the year as a blessed one. Thus, we are requesting from HaShem that we be allowed to appreciate that He has given us a year of blessing. Perhaps the same idea can be used to explain the life of Sarah. While Sarah certainly endured many hardships in her life, all her years were deemed to be equally good because she was able to appreciate the good that HaShem had bestowed upon her. It is for this reason, then, that the Medrash Tanchumah does not expound on the verse that states that she bestows goodness upon him, never evil. The reason that there is nothing to add to this verse is because Sarah personified the ideal that everything that happens to a person in their lifetime can be perceived as good.
Sarah perceived the near death of Yitzchak as being good
Similarly, we can now better understand the juxtaposition of the Akeidah and Sarah’s death. The revelation that Yitzchak had almost been slaughtered would certainly seem to be tragic to most people. Yet, for Sarah, even this near calamity was perceived as good, and she died in the same manner that she had lived, always appreciating the good HaShem had performed for her.
The Shabbos connection
It is noteworthy that the words sabeinu mituvecha, satiate us from Your goodness, equal in gematria the name Sarah (505). Thus, Sarah reflects the idea that everything HaShem does for us is ultimately for the good and we request from HaShem to satiate us from His goodness. Throughout the week we are sometimes led to believe that things are not going our way and people will often say that they had a bad day or a rough week. When Shabbos arrives, however, all of the difficulties of the week dissipate and we greet the Holy Shabbos with optimism and enthusiasm. HaShem should allow us to lead the life that Sarah lived, which was a life that all her years were good, i.e. perceived as good.
Shabbos Stories
Concern for a widow
This story was originally told by Horav Shalom Schwadron, zt”l, and later related by Rabbi Paysach Krohn in “Around the Maggid’s Table.” It was the early twentieth century and a certain Reb Nachum was the baal tefillah, leader of the services, for the Mussaf prayer on the High Holy Days in the shul where Horav Yosef Chaim Sonnenfeld, zt”l, was the rav. Obviously a shul which had such a venerable rav was filled to capacity during these special days when prayer is so important and effective. The baal tefillah has an awesome function, one that goes beyond the mere ability to chant the service in a melodious voice. He must inspire the congregation with impassioned service. Needless to say, Reb Nachum lived up to his position.
One year, shortly before Rosh Hashanah, Reb Nachum took ill and suddenly passed away. After mourning a dear friend, the shul’s leadership prepared for the task of filling the void and finding a baal tefillah for the upcoming holidays. When they approached Rav Yosef Chaim, he told them not to be concerned. He would see to it that a worthy replacement would be present in time. The weeks went by quickly, and soon it was a few days before Rosh Hashanah. There was still no baal tefillah in sight. When the members again approached the rav, the answer was the same: Do not worry.
On the eve of Rosh Hashanah, the members were beginning to become nervous, since there still was no baal tefillah. When they once again turned to Rav Yosef Chaim, he assured them that he had the situation in hand and there would be a baal tefillah at the podium for Mussaf.
The next day, there was a sense of anxious expectation in the air. The Shacharis service was completed. The Shofar was blown. It was now “crunch” time. Where was the baal mussaf? All eyes were on Rav Yosef Chaim, as he arose from his seat, walked over to Reb Nachum’s son, and said, “You are to be the baal mussaf. Go up and pray just as your late father did.”
The young man was taken aback. He never imagined himself as the one to fill his father’s shoes. He began to protest, “I cannot. I am not prepared. I did not look over the prayers before Yom Tov.”
Rav Yosef Chaim was not taking no for an answer. In his calm voice, he assured the young man that he could and would be successful in leading the prayers, “Go up there and do your best. You will be fine.”
Understandably, one does not argue with Rav Yosef Chaim. The young man acquiesced and led the service. After Mussaf, a group of the members respectfully approached the rav and questioned his choice for baal tefillah. “After all,” they reminded him, “the Halacha clearly states that a mourner may not lead the congregation in prayer during the High Holy Days.”
Rav Yosef Chaim looked at the group with loving eyes and responded softly, “Do you know who was sitting and praying in the women’s section of the shul? Reb Nochum’s widow. Surely you can imagine the grief and sorrow that she is feeling, especially on the very day that she would have listened to her husband leading the service. Now, imagine the pain she would have felt if just anybody had ascended the podium to lead the service. She would have surely broken apart, and her sorrowful weeping would have been heard and felt by us all.
“In order to minimize her pain, I sent her son up there. The Torah admonishes us a number of times to be sensitive to the needs of a widow. Halacha dictates that if there is no one else available, a mourner may lead the services. I felt that in this case, for the sake of the widow, there was no one else.”
This was the benchmark of a gadol biYisroel, Torah leader. He carried the pain and concerns of all Klal Yisrael - both collectively and individually - on his shoulders.
Anyone can repent
Horav Eliyahu Lopian, zt”l, related the story of a certain rasha, wicked person, a kofer, agnostic, who did everything to denigrate the religion in which he was raised. He became seriously ill to the point that, after consultation with the most distinguished physicians in Koenigsburg, it was determined that his only chance for survival was surgery. Veritably, surgery was not the cure all, nor was it guaranteed, but, without it, the patient had no chance whatsoever.
The problem was that, as aggressive and loud as the person was when it came to demeaning his religion, he was a total opposite concerning himself. He was a coward, meek and insecure. Thus, he refused to have the surgery. If so, the doctors demanded that he leave the hospital. His behavior bordered on suicidal and they were not interested in taking responsibility for his imminent death. Finally, the man relented and agreed to have the surgery.
One can imagine the shock of all those present when the patient, as he was being wheeled into surgery, amidst trembling and trepidation, shrieked, biyadcha afkid ruchi padisa osi HaShem Keil emes, in Your hands I place my spirit, You have redeemed me, HaShem, G-d of truth.
This was followed with a resounding Shema Yisrael. The doctors and family members who observed this sudden changing of heart could not believe what they heard and saw. The emotion, coupled with these verses emanating from the mouth of a hardened agnostic, jarred their senses. Indeed, everybody present was so captivated by the sudden expression of faith that they also were disquieted and filled with a sense of awe and trepidation. The pain and anxiety that this man was undergoing awakened his inner emotions and the Pintele Yid, spark of Jewish faith, within the hidden recesses of his soul burst forth. Rav Elya concluded, “Do not think that any man is lost forever. There is hope for everyone, regardless of his miscreant past. There is a path of teshuvah, return, which anyone can follow. It just depends on what motivates him to begin the journey back home.”
The four questions of the Mah Nishtanah take on new meaning
Nachlas Tzvi cites an incredible story related by the Bendiner Rav zt”l, in his sefer Yechahein Peer. In the city of Nickolsburg, a group of laymen came to the rav, the famous Rav Shmuel Shmelke of Nickolsburg, to tell him that there is a butcher/shochet in the city who constantly slaughters glatt kosher. This was considered to be unusual, given that some animals are naturally prone to have some physical blemishes that would render them not glatt. Rav Shmelke decided that he would go to observe the shochet during one of his sessions and see for himself if the animals were really glatt kosher. After spending a day with the shochet, he was amazed that, indeed, every animal was glatt kosher.
Rav Shmelke summoned the shochet to his home and asked him how it came to be that he had such remarkable good fortune. The shochet responded that every time he went to the market to purchase animals, he would meet a Jew who would point out to him which animals to purchase. “If this is the case, then I must go with you to the market to meet this person,” said Rav Shmelke. They agreed to go a few days before Pesach, since the shochet would be filling a large order for Yom Tov. They met at the market on the appointed day. After being introduced to the man in question, he asked him, "How do you know which animals are glatt kosher?” “Rebbe,” responded the man, “I do not know on my own. Before I go to the market, Eliyahu HaNavi appears to me and points out which animals to use. It seems that those animals are the gilgulim, reincarnated souls, of animals that were destined to be korbanos, sacrifices, in the Bais HaMikdash. These animals must be eaten by Jews on Shabbos and Yom Tov in order for them to achieve their tikun, spiritual correction, and enter the Eternal World.” Obviously, Rav Shmelke was taken aback with the man’s response, particularly his “familiarity” with Eliyahu HaNavi. He turned to the man and asked, “If Eliyahu HaNavi is so close to you, why do you not ask him why Mashiach has not yet come to redeem us from this galus, exile?” “Rebbe,” the man responded, “in just a few days it will be Pesach. I am sure that Eliyahu HaNavi will grace my home during the Seder. I will ask him this question and relay to you his response to you.”
During Chol HaMoed, the Intermediate Days of the Pesach festival, Rav Shmelke traveled to this person to find out what Eliyahu HaNavi had revealed to him. When he came into the man’s home, the person said, “Rebbe, I asked Eliyahu HaNavi your question, and he told me that an illusion to the answer is found in the Mah Nishtanah.” The Four Questions are actually four queries and requests of HaShem regarding the exiles to which we have been subjected. "Why is this night different from all other nights,” means “why is this exile different from the other exiles?” Night has often been used as a metaphor for the darkness of galus. Each question concentrates upon a different exile. The last question centers on the present galus. The answer to why this galus is different, why each of the previous exiles had an end while this one does not seem to have an end in sight, is that during the other nights, exiles, we either sat or reclined, but on this night we only recline. This means that during the other exiles there were people who made Torah study their primary vocation. They studied, relegating their mundane labor to secondary focus. Basically, they would sit and study Torah. During our exile, our attitude towards avodas HaShem, serving the Almighty, is “kulanu mesubim,” totally from “subim.” Subim is the bran of the wheat, the inferior, hard portion of the wheat. This means, that we serve HaShem without our heart and soul. We are cold and distant in our avodas HaShem. Is there any wonder that the galus continues? (reprinted with permission from Shema Yisrael Torah Network. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il )
The wine must have spilled for a reason
When Rebbe Shmuel of Dorag was young and lived in the town of Komoda, it happened once on Shabbos night that he was standing holding a cup of wine about to recite Kiddush, when the cup fell from his hand and the wine spilled. He poured another cup of wine, and again it fell from his hand. This happened, a third time too.
Seeing this, he said to the Rebbitzen that certainly something must have happened in the town, some unfortunate incident, and they should investigate to see what is going on.
The two of them went outside onto the street and began walking until they reached the end of the town, where they heard loud crying and moaning from one of the houses.
When they entered the house they found the father, who was ill with a high fever, lying in bed, utterly exhausted and weak. His son too was in the same condition, and the mother was lying in an adjacent room, undergoing birth pangs, but with no one to help her.
Immediately, the Rabbi and Rebbitzen went to bring firewood to heat the house [although it was Shabbos, this was a matter of saving life and allowed]. They gave the family a little bit to eat, then returned home and brought back all the Sabbath foods they had prepared for themselves. And they fed and took care of the family until they were able to stand and take care of themselves.
Only then did they return home to make Kiddush on the wine. (MiBeer HaTzaddikim, Chodshei Tishrei - Teves, p. 182)
Like Speaking to a Friend
The Rizhiner Rebbe said that he had never encountered another book like the Beer Mayim Chaim [The Well of Living Waters] that is written in the style of a person talking to his friend.
The reason was that Rebbe Chaim of Chernovitz used to go to the synagogue every Thursday night, open the Holy Ark, and speak words of inspiration and mussar. And there would be no one there except the scribe who recorded everything he heard. (MiBeer HaTzaddikim, vol. 2)
Boy Prodigy
When he was a boy of seven, Rebbe Shalom of Kaminka traveled to Lublin. Being a child prodigy in Torah, he visited the great misnagid gaon called the Iron Head, and spent three hours with him in Talmudic discourse. (For a seven year old boy to spend three hours discussing Torah with a great gaon is remarkable!)
Afterward, he visited the great Chasidic master, the holy Seer of Lublin. The Seer said to him, “Little boy, do you study Chumash? What is the parasha this week?”
He answered, “Parsahas Kedoshim.”
The rebbe said, “It says: ‘Be holy, for I the Lord your G-d am holy!’”
The boy’s face paled and he became weak. They had to take him to the inn where he was staying and put him to bed. He fell asleep and woke up many hours later.
In his old age, he said to his friend, the Imrei Noam, “Meirl, how can I explain what happened to me? When he spoke to me, my kishkes turned over and my bones began to shake!” (Adapted from MiBeer HaTzaddikim, vol. 2, p. 202)
Shabbos: Ta’am HaChaim Chaye Sara 5770
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Showing posts with label Avraham. Show all posts
Showing posts with label Avraham. Show all posts
Wednesday, November 11, 2009
Wednesday, October 28, 2009
Shabbos: Ta’am HaChaim Lech Lecho 5770
שבת טעם החיים לך לך תש"ע
Shabbos: Ta’am HaChaim Lech Lecho 5770
Fleeing Evil
Introduction
In this week’s parasha, we find an interesting pattern. The parsha commences with HaShem instructing Avraham to leave his homeland and travel to the Land of Canaan. Avraham was then forced to leave the Land because of a hunger and he descended to Egypt. Pharaoh took Sara and was then struck by a plague. Sensing that Avraham’s presence was detrimental to the Egyptian welfare, Pharaoh sent Avraham away. Further on we find that Avraham and Lot parted ways because of the dispute amongst their shepherds. The Torah then describes the battle of the four kings and the five kings, in which the kings of Sodom and Amorah fled and fall into the wells, and the other kings led to the mountains. Avraham is then informed by the palit, the fugitive, that his nephew Lot was captured. Following the battle, HaShem made a pact with Avraham, and Avraham took various animals and cut them up. Birds of prey descended upon the carcasses and Avraham drove them away. HaShem then promised Avraham that his descendants would be enslaved in Egypt and then they would leave with great wealth.
Evil leaving
The Torah then describes how Sara took Hagar as a second wife. Sara then became angry at Hagar and she chased her away. All these incidents reflect on the concepts of fleeing and departure. The parasha culminates with HaShem instructing Avraham to perform Bris Milah. This act involves the removal of the foreskin. All these seemingly unrelated episodes correlate as they signify the idea of departing or fleeing from the evil influences and cleaving to the good. Thus, the initial instruction that Avraham received to leave his homeland culminates with the mitzvah of Bris Mali, a physical manifest of removing the excess and undesirable and striving for the good.
Bris Milah and Eretz Yisroel
The Medrash states that in the merit of Bris Milah, the Jewish People will inherit Eretz Yisroel. In the simple sense this means that Bris Milah is a covenant between us and HaShem, and settling peacefully in Eretz Yisroel is a reflection of that covenant. On a deeper level, however, Bris Milah signifies removal of the undesirable and seeking a closer relationship with HaShem. Dwelling in Eretz Yisroel also reflects on our unique relationship with HaShem, as the Medrash states that one who dwells in Eretz Yisroel dwells there without sin.
The Shabbos connection
In a similar vein, throughout the week we are tempted by foreign influences that threaten to sabotage our spiritual ascent. HaShem has proffered on us His Holy Shabbos when all harsh judgments depart and we can focus on becoming holy and pure. This increased level of sanctity should allow us to become closer in our relationship with HaShem. We will then merit being true descendants of Avraham Avinu, of whom it is said (Yeshaya 41:8) zera Avraham ohavi, offspring of Avraham who loved me.
Shabbos Stories
Praying on Wings of Devotion
Rabbi Aharon Roth, popularly called Reb Arele, formed a new Chasidic group last century based on total self-sacrifice in davening, as taught by the Baal Shem Tov.
The following article was published [long ago] in the Hungarian literary monthly, “The Jewish Future,” by Dr. Frishman, the personal doctor of Rebbe Arele Roth." In it, Dr. Frishman tells how under the Rebbe's influence he became a baal teshuvah.
The long delicate lines on his face that was surrounded by a black beard and his sunken cheeks expressed a deep pain that emanated from severe bodily suffering. His frail body seemed ready to collapse under the burden of suffering, yet his eyes reflected a sea of calmness and a world of gentleness; wondrous lights shone in them.
For four weeks no food had entered his mouth; and in fact, he didn’t have anything to eat. All that he had he gave away for Tzedakah. He never let a single coin stay overnight in his home. The great city, blessed with a large Jewish population, had so many overwhelming problems that it gave no thought to the tzaddik who lived within it. She never lifted him up on her palms, and so the little that he had he gave to those who were needier than him.
He was not needy for food, and even if he wanted to eat he couldn’t. His body was made lean by fasts and self afflictions, and everything that entered his mouth, he vomited out. Even his body recoiled from the pleasures of this world; all of him yearned for the world above.
So now, I was called to him: His afflictions had become more severe and hindered his divine service.
“Again, they’re putting obstacles in my way!” he murmured bitterly. “They’re not letting me pray as I should, as I need to! The heavens are open, and they’re waiting for my prayers, not for my prayers alone, but for the prayers of every Jew, any Jew!”
I put my hand on his pulse to feel with my fingers the flow of holy life.
“To pray,” the rebbe cried, “is my world!” I’ve lived my whole life with physical suffering. I’ve never enjoyed even one moment of peace and quiet. But prayer caused everything to be forgotten, prayer poured new life into me, it lifted me up to the heavens and caused me to sprout wings!”
My fingers were still resting on his pulse. I feel the beats getting stronger. It seems as if wings are struggling and flapping under my fingers.
“To pray!” the tzaddik sighed with longing -“what a joy it is to pray! To bless with an overflowing heart with burning fervor the One and Only One! To pray! To experience that sweet, wonderful, and exalted taste, that pleasure garden of holy words, to count them like a string of pearls, like a treasure chest of diamonds, like precious stones. To utter each one with special care, to bask in its radiance, to ensure that it isn’t lost, to sing with a fervor that gets stronger and stronger. What supernal pleasure it is, what joy! What can compare to this - to praying?”
The tzaddik’s face glowed from an excess of joy and fervor, his bent body straightened up as it were, grew erect. I’m holding his hand, grasping it strongly as if to fly with him when his arms transform into powerful wings and lift him up into the upper realms.
“Do you know what prayer is?” he cried. “It’s flying - longings with wings, the soul getting close to the heavens, and elevating to come near to its Creator! All the worlds tremble before this powerful yearning-- the sun, the moon, the stars in the sky all yearn to fly and to elevate with great speed, shooting heavenward to the highest heights. The surging waves of the sea, the strong gusts of wind, the tongues of fire, the ravishing scents of flowers - all yearn to rise, to elevate above, all crave to get close to their Creator.
“Only the human being - the creature made to get close to the Creator, to elevate - only he crouches as if paralyzed, crude and lumpish, frozen without movement, as if chained to the earth.
“But the truth is that humans too can fly, they have only to learn from the birds. Have you ever seen how a bird prepares to take off? First, it shakes itself and flaps its wings, shaking off the earth's heaviness before flight; only after it gathers in the wind can it take off, and fly and soar on the air!”
“I don’t understand, Rebbe!” I shouted in despair. “Teach me too, teach me to fly!”
“Come with me to the synagogue, my son, and watch the Chasidim pray. See how they forget this world and everything in it, how they shake off their earthliness, how they begin to sway, to clap their hands - like a bird that wants to take off, flapping its wings - they shake themselves off, the mud that clings to them begins to drop off, to fall away, their wings gather air, their fervor increases - and suddenly they break contact with the earth, soaring closer to their Creator. Come, my son, to the synagogue, and you too will learn to fly, you too are able!”
Wealth of Happiness
The hill of sand was nearly desolate. From time to time, the rattling of passing wagon wheels broke the silence.
The sun beat down mercilessly, and between one wagon and the next there was hardly a sound except for the chirping of birds and the muffled noise of metal hitting sand. A wagon stood in the heat, harnessed to an aging horse whose head was deep in its feedbag, jaws moving methodically and without pause.
Near the wagon stood a figure in a wide-brimmed hat to protect his face from the sun. The man was dressed in a dark and dingy shirt that had seen better days, stained now with dirt, and a pair of threadbare trousers held at the hips by means of a rope made of woven straw.
The man’s face was creased with lines, thanks to hard work more than to his age. Were someone to ask his name, he would have answered with a shrug. “What’s the point of asking my name? Who am I, and what is my life? I am a digger of clay. Yaakov Dovid is my name ― the simplest of the simple. I have no title and no elaboration... Just a poor Jew who works to support his family by digging clay.”
Yaakov Dovid lifted his spade in a regular motion. With each strike in the dirt, he removed small clods of earth and emptied the shovel into his wagon. Every few days, when the wagon was filled with reddish-brown clay, he would travel to town and sell his wares to builders, in exchange for a few coins.
Such was the dirt-digger’s life for many years, and so it might have continued to the end of his days, had Heaven not decreed a different future for Yaakov Dovid.
One day, Yaakov Dovid was working hard as usual. He struck the dirt with his shovel when, suddenly, he heard a strange knocking sound. The metal spade had hit a rock. Yaakov Dovid had a great deal of experience with the kinds of rocks that came into contact with his shovel when he dug. He would merely set them aside and go on with his work. But this sound was different. He stopped for a moment to investigate.
In the dirt gleamed tiny, glistening lights. The sun's rays were breaking up on a large, glasslike lump that had been lying beneath the layers of clay. It was unclear whether the mass was nature's handiwork or that of man. Yaakov Dovid’s eyes widened. Placing his shovel at his feet, his fingers began to scrabble in the dirt until he had freed the chunk of something lying underneath.
His breath caught. It was a gigantic diamond, of a kind scarcely ever seen, not only by simple diggers, but even by much more prosperous folk.
Trembling, he glanced around on all sides to make sure no thief was lurking in the vicinity, ready to pounce on his find. His torn pockets were no place to keep this treasure. He thought for a moment, and found the solution. He hid the diamond beneath his seat in the wagon. No one would check there.
As the day wore on, he continued working with a singing heart. A festive feeling enveloped him. In his mind's eye he saw himself sitting in a luxurious armchair in an ornate palace, enjoying beauty and splendor and never again having to perform such backbreaking labor as digging for clay...
The following morning, he hastened to the jewelry store. Approaching the shopkeeper, he whispered that he had something to show him. The shopkeeper took him into a corner. There Yaakov Dovid unwrapped the diamond and showed it to him.
At the sight of the gigantic precious stone, the shopkeeper gaped as though thunderstruck. Unbelievingly, he felt it on all sides, throwing periodic glances at Yaakov Dovid all the while. “Where did you get this diamond?” he asked in amazement.
“I found it in the dirt,” Yaakov Dovid confessed. “How much is it worth?”
The shopkeeper could scarcely find the words. “Listen to me, and I’ll tell you what to do,” he said excitedly. “There is no one in this country that has the money to pay what this diamond is worth.”
“Impossible.” Yaakov Dovid thought the man was trying to get him to sell the stone cheap.
“Why argue with me?” the shopkeeper flared. “Are you the expert, or am I? A diamond the size of a chicken’s egg ― there is no one in this country who can pay for such a thing. Take it across the sea, to London, England. There, you'll doubtless find a buyer. If no ordinary merchant will buy it, perhaps the royal house will. In any case, don’t delay for even a moment. Leave at once. You are about to become an extraordinarily wealthy man!”
Yaakov Dovid returned home. Naturally, he did not go back to his job. He and his wife put their heads together to formulate a plan. For the sake of this exalted goal, she was willing to forgo certain comforts for the moment. They sold some of their belongings to pay for his passage to the port of Odessa, where he would purchase a ticket on a London-bound ship...
Like a chick newly emerged from its shell, Yaakov Dovid stood blinking at the sights and sounds of the harbor. Tens of ships, large and small, were docked there. Porters and stevedores raced to and fro. Some were loading cargo into the holds of ships about to set sail, while others unloaded boxes and bundles from ships that had recently docked. Men, women, and children stood in long lines near the ships, suitcases in hand. They are getting ready to sail away from here, he murmured to himself. With pounding heart, he approached one of the people standing in line. “Where is this ship going?”
“To London,” the man replied. “Do you want to sail on it?”
“Yes. How much does a ticket cost?”
The answer took his breath away. If he were to sell his meager home, he might just have enough money to buy passage fare to London!
Downcast, he walked around the bustling harbor. He stared sadly at the steadily dwindling line of passengers. Soon the ship would be full and it would set sail for London. Without him.
Suddenly, a resolution formed in his heart. He joined the group of passengers and climbed aboard. A stern-faced officer in a crisp uniform stopped him. “Ticket, please.”
“I’m not traveling - I only want to talk to the captain.”
“The captain?” The officer’s brow creased. He had never been confronted with such an odd request.
After much coaxing, he acquiesced to the Jew's request. A sailor was enlisted to bring him to the captain's cabin on the upper deck.
Yaakov Dovid mustered every ounce of his courage as the door opened and he was ushered into the presence of the ship's captain. To his good fortune, his sensible wife had forced him to buy a new suit, as befit his future standing as a wealthy man.
The captain lifted his head from the large map spread before him on the broad table. “What’s the problem, sir?” he asked impatiently. “Didn’t they give you a nice enough cabin? Go see the first officer, not me.”
“No, no,” Yaakov Dovid said hastily. “I have something to say to you, Captain. I am a diamond merchant and must get to London to sell this special stone.” He took the huge diamond out of his pocket.
The captain was stunned. The diamond glowed and glistened with a thousand shades of light, like a tiny sun. For a long moment, the captain stood mesmerized before it. “I’ve seen a lot of things in my life - a lot of diamonds and jewels - but I've never seen one that comes close to this for beauty and size,” he said excitedly. “Well, what can I do for you?” His manner and tone had changed completely. He spoke gently, courteously.
Yaakov Dovid succeeded in convincing the captain that, due to a series of unforeseen errors and lack of time, he had arrived at the port without a ticket in hand and, even worse, without a penny in his pocket. He assured the captain that, the moment he sold his diamond in London, he would return to the captain with the full fare.
“Certainly,” the captain agreed. He summoned the first officer to his cabin and ordered him to give the “Jewish diamond merchant” the best cabin on the ship.
Yaakov Dovid felt like a man in a dream as a pair of uniformed sailors made themselves available to fulfill his every request, day and night. His suitcase was immediately unpacked for him and its contents arranged in the cupboards. He allowed the sailors to put everything away, except for the one thing that he permitted no one but the captain to see: his precious diamond... He was afraid to leave his diamond behind for even a moment, lest thieves get their hands on it. He did not wish to take it with him on deck, as his hands were constantly going to his pocket to feel for it and would end by rousing suspicions.
So Yaakov Dovid sat in his cabin, enjoying his precious stone. He would take it out of his pocket, touch it gently, and thank his Creator for bringing him such a fortune. When he returned from London a wealthy man, he would give a great deal of charity, keeping in mind all the poor folks and remembering how, just yesterday, he had been one of them.
The sailors brought his meals to his room, setting the tray down and leaving at once. He would wash his hands for the meal and then, to whet his appetite, would take out the diamond and place it before him on the table. The sight of that sparkling stone would fill him with joy, making the food go down more easily.
At noon each day, he received a visit from the captain. Apparently, rich men merit special treatment wherever they may be. The captain found Yaakov Dovid to be an intelligent and pleasant fellow, and he enjoyed chatting with him. If he only knew who I am and what kind of work I do, Yaakov Dovid would think with a smile. Once, the captain asked him why his hands were so hard and calloused, and Yaakov Dovid confessed openly that, before he'd become wealthy, he had been a simple laborer. He was a little apprehensive over the captain’s reaction but, on the contrary, the captain was deeply moved by this information and afterward treated him with even greater respect.
One night, the sea was rocky under a stormy sky. Yaakov Dovid found it hard to sleep, and was filled with fear of the ship's sinking into the depths along with his diamond. He hardly closed his eyes all night, and when his breakfast was brought to him in the morning he was drowsy and slightly confused. He washed his hands and ate a little; then, out of habit, took the precious stone from his pocket and placed it on the white tablecloth, next to the loaf of bread. During the meal, he nearly fell asleep. With difficulty, he managed to rouse himself long enough to stumble to his bed. He threw himself onto it like a sack of bricks and sank into a leaden sleep.
While he slept, the attending sailor came into his cabin as usual. Without paying any particular attention, he picked up the tablecloth along with all its contents, carried it over to the round porthole, thrust his hands out, and - as he did every day - shook the cloth out over the waves. The loaf of bread, still nearly whole, hid the shining stone on its way to the depths.
Yaakov Dovid slept a long time. He awoke at last in an addled state, with no memory of where he was or what he was doing in the small cabin. Why wasn't he standing in his clay pit, striking the earth with his shovel?
Suddenly, he remembered. He was on his way to London, to sell the precious diamond that he'd found in the clay. With a single leap, he lunged for the table.
A heartrending cry echoed through the cabin. The table was completely bare, the tablecloth empty. Everything that had been on it was gone.
At the sound of his terrible cries, the sailor raced into the cabin. Yaakov Dovid whirled on him. “Where is the food? Where is everything that was on the table?”
The sailor explained that he’d done what he did every day: shaken the tablecloth out the porthole.
The diamond had sunk in the waters of the sea!
Goodbye, unimaginable riches. He had always been a luckless fellow, and a luckless fellow he would remain.
The sailor left without comprehending what had happened. Yaakov Dovid fell on his bed, covered his face with his pillow, and wept bitter tears. He had left his city a pauper and he would return the same way. And how was he to return? Where would he get the money to sail from London back to Odessa? And how would he pay for the overland portion of his journey?
All at once, he recovered. If he cried openly and revealed his secret to the captain, he would be hurled overboard without pity. There was one law for the rich, and quite another for the poor. He would not have to say a word; one look at his anguished face, and the captain would know all.
He had one asset, and that was joy. If he behaved as happily as usual and acted normally, the captain would notice nothing of his tragedy and Yaakov Dovid would at least make it to London.
That same day, he behaved with an extra measure of cheerfulness when the captain came to visit him. Enjoying his company, the captain lingered. Suddenly, he leaned closer and said, “I like you a lot. Let me tell you something. I’m not just a sea captain; I am also a big grain merchant. The entire hold of this ship is filled with fine wheat. All together, it’s worth a fortune ― several times more than the value of that diamond of yours. I need to sell it in London, but I can't spare the time. How about being my agent and selling the wheat for me, in return for a nice percentage?”
The sum that Yaakov Dovid realized from the sale of the wheat in London was 10 times the value of the diamond he had lost. He became a rich man overnight. On his return to the ship to give the captain the money, he found all the sailors weeping.
“Our captain died suddenly of a heart attack!”
With the captain’s death, and having not left any heirs, Yaakov Dovid inherited all the profits from the wheat, and returned home a very wealthy man.
“The diamond was not his,” Rabbi Nachman of Breslov would say when telling this story. “And the proof: He lost it. The captain’s wealth did belong to him, as you can see by the fact that he kept it. How was it that a simple clay-digger achieved this state? Only because he stood firm and did not lose his joy!”
Shabbos: Ta’am HaChaim Lech Lecho 5770
Is sponsored liRefuah Shleima
Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Lech Lecho 5770
Fleeing Evil
Introduction
In this week’s parasha, we find an interesting pattern. The parsha commences with HaShem instructing Avraham to leave his homeland and travel to the Land of Canaan. Avraham was then forced to leave the Land because of a hunger and he descended to Egypt. Pharaoh took Sara and was then struck by a plague. Sensing that Avraham’s presence was detrimental to the Egyptian welfare, Pharaoh sent Avraham away. Further on we find that Avraham and Lot parted ways because of the dispute amongst their shepherds. The Torah then describes the battle of the four kings and the five kings, in which the kings of Sodom and Amorah fled and fall into the wells, and the other kings led to the mountains. Avraham is then informed by the palit, the fugitive, that his nephew Lot was captured. Following the battle, HaShem made a pact with Avraham, and Avraham took various animals and cut them up. Birds of prey descended upon the carcasses and Avraham drove them away. HaShem then promised Avraham that his descendants would be enslaved in Egypt and then they would leave with great wealth.
Evil leaving
The Torah then describes how Sara took Hagar as a second wife. Sara then became angry at Hagar and she chased her away. All these incidents reflect on the concepts of fleeing and departure. The parasha culminates with HaShem instructing Avraham to perform Bris Milah. This act involves the removal of the foreskin. All these seemingly unrelated episodes correlate as they signify the idea of departing or fleeing from the evil influences and cleaving to the good. Thus, the initial instruction that Avraham received to leave his homeland culminates with the mitzvah of Bris Mali, a physical manifest of removing the excess and undesirable and striving for the good.
Bris Milah and Eretz Yisroel
The Medrash states that in the merit of Bris Milah, the Jewish People will inherit Eretz Yisroel. In the simple sense this means that Bris Milah is a covenant between us and HaShem, and settling peacefully in Eretz Yisroel is a reflection of that covenant. On a deeper level, however, Bris Milah signifies removal of the undesirable and seeking a closer relationship with HaShem. Dwelling in Eretz Yisroel also reflects on our unique relationship with HaShem, as the Medrash states that one who dwells in Eretz Yisroel dwells there without sin.
The Shabbos connection
In a similar vein, throughout the week we are tempted by foreign influences that threaten to sabotage our spiritual ascent. HaShem has proffered on us His Holy Shabbos when all harsh judgments depart and we can focus on becoming holy and pure. This increased level of sanctity should allow us to become closer in our relationship with HaShem. We will then merit being true descendants of Avraham Avinu, of whom it is said (Yeshaya 41:8) zera Avraham ohavi, offspring of Avraham who loved me.
Shabbos Stories
Praying on Wings of Devotion
Rabbi Aharon Roth, popularly called Reb Arele, formed a new Chasidic group last century based on total self-sacrifice in davening, as taught by the Baal Shem Tov.
The following article was published [long ago] in the Hungarian literary monthly, “The Jewish Future,” by Dr. Frishman, the personal doctor of Rebbe Arele Roth." In it, Dr. Frishman tells how under the Rebbe's influence he became a baal teshuvah.
The long delicate lines on his face that was surrounded by a black beard and his sunken cheeks expressed a deep pain that emanated from severe bodily suffering. His frail body seemed ready to collapse under the burden of suffering, yet his eyes reflected a sea of calmness and a world of gentleness; wondrous lights shone in them.
For four weeks no food had entered his mouth; and in fact, he didn’t have anything to eat. All that he had he gave away for Tzedakah. He never let a single coin stay overnight in his home. The great city, blessed with a large Jewish population, had so many overwhelming problems that it gave no thought to the tzaddik who lived within it. She never lifted him up on her palms, and so the little that he had he gave to those who were needier than him.
He was not needy for food, and even if he wanted to eat he couldn’t. His body was made lean by fasts and self afflictions, and everything that entered his mouth, he vomited out. Even his body recoiled from the pleasures of this world; all of him yearned for the world above.
So now, I was called to him: His afflictions had become more severe and hindered his divine service.
“Again, they’re putting obstacles in my way!” he murmured bitterly. “They’re not letting me pray as I should, as I need to! The heavens are open, and they’re waiting for my prayers, not for my prayers alone, but for the prayers of every Jew, any Jew!”
I put my hand on his pulse to feel with my fingers the flow of holy life.
“To pray,” the rebbe cried, “is my world!” I’ve lived my whole life with physical suffering. I’ve never enjoyed even one moment of peace and quiet. But prayer caused everything to be forgotten, prayer poured new life into me, it lifted me up to the heavens and caused me to sprout wings!”
My fingers were still resting on his pulse. I feel the beats getting stronger. It seems as if wings are struggling and flapping under my fingers.
“To pray!” the tzaddik sighed with longing -“what a joy it is to pray! To bless with an overflowing heart with burning fervor the One and Only One! To pray! To experience that sweet, wonderful, and exalted taste, that pleasure garden of holy words, to count them like a string of pearls, like a treasure chest of diamonds, like precious stones. To utter each one with special care, to bask in its radiance, to ensure that it isn’t lost, to sing with a fervor that gets stronger and stronger. What supernal pleasure it is, what joy! What can compare to this - to praying?”
The tzaddik’s face glowed from an excess of joy and fervor, his bent body straightened up as it were, grew erect. I’m holding his hand, grasping it strongly as if to fly with him when his arms transform into powerful wings and lift him up into the upper realms.
“Do you know what prayer is?” he cried. “It’s flying - longings with wings, the soul getting close to the heavens, and elevating to come near to its Creator! All the worlds tremble before this powerful yearning-- the sun, the moon, the stars in the sky all yearn to fly and to elevate with great speed, shooting heavenward to the highest heights. The surging waves of the sea, the strong gusts of wind, the tongues of fire, the ravishing scents of flowers - all yearn to rise, to elevate above, all crave to get close to their Creator.
“Only the human being - the creature made to get close to the Creator, to elevate - only he crouches as if paralyzed, crude and lumpish, frozen without movement, as if chained to the earth.
“But the truth is that humans too can fly, they have only to learn from the birds. Have you ever seen how a bird prepares to take off? First, it shakes itself and flaps its wings, shaking off the earth's heaviness before flight; only after it gathers in the wind can it take off, and fly and soar on the air!”
“I don’t understand, Rebbe!” I shouted in despair. “Teach me too, teach me to fly!”
“Come with me to the synagogue, my son, and watch the Chasidim pray. See how they forget this world and everything in it, how they shake off their earthliness, how they begin to sway, to clap their hands - like a bird that wants to take off, flapping its wings - they shake themselves off, the mud that clings to them begins to drop off, to fall away, their wings gather air, their fervor increases - and suddenly they break contact with the earth, soaring closer to their Creator. Come, my son, to the synagogue, and you too will learn to fly, you too are able!”
Wealth of Happiness
The hill of sand was nearly desolate. From time to time, the rattling of passing wagon wheels broke the silence.
The sun beat down mercilessly, and between one wagon and the next there was hardly a sound except for the chirping of birds and the muffled noise of metal hitting sand. A wagon stood in the heat, harnessed to an aging horse whose head was deep in its feedbag, jaws moving methodically and without pause.
Near the wagon stood a figure in a wide-brimmed hat to protect his face from the sun. The man was dressed in a dark and dingy shirt that had seen better days, stained now with dirt, and a pair of threadbare trousers held at the hips by means of a rope made of woven straw.
The man’s face was creased with lines, thanks to hard work more than to his age. Were someone to ask his name, he would have answered with a shrug. “What’s the point of asking my name? Who am I, and what is my life? I am a digger of clay. Yaakov Dovid is my name ― the simplest of the simple. I have no title and no elaboration... Just a poor Jew who works to support his family by digging clay.”
Yaakov Dovid lifted his spade in a regular motion. With each strike in the dirt, he removed small clods of earth and emptied the shovel into his wagon. Every few days, when the wagon was filled with reddish-brown clay, he would travel to town and sell his wares to builders, in exchange for a few coins.
Such was the dirt-digger’s life for many years, and so it might have continued to the end of his days, had Heaven not decreed a different future for Yaakov Dovid.
One day, Yaakov Dovid was working hard as usual. He struck the dirt with his shovel when, suddenly, he heard a strange knocking sound. The metal spade had hit a rock. Yaakov Dovid had a great deal of experience with the kinds of rocks that came into contact with his shovel when he dug. He would merely set them aside and go on with his work. But this sound was different. He stopped for a moment to investigate.
In the dirt gleamed tiny, glistening lights. The sun's rays were breaking up on a large, glasslike lump that had been lying beneath the layers of clay. It was unclear whether the mass was nature's handiwork or that of man. Yaakov Dovid’s eyes widened. Placing his shovel at his feet, his fingers began to scrabble in the dirt until he had freed the chunk of something lying underneath.
His breath caught. It was a gigantic diamond, of a kind scarcely ever seen, not only by simple diggers, but even by much more prosperous folk.
Trembling, he glanced around on all sides to make sure no thief was lurking in the vicinity, ready to pounce on his find. His torn pockets were no place to keep this treasure. He thought for a moment, and found the solution. He hid the diamond beneath his seat in the wagon. No one would check there.
As the day wore on, he continued working with a singing heart. A festive feeling enveloped him. In his mind's eye he saw himself sitting in a luxurious armchair in an ornate palace, enjoying beauty and splendor and never again having to perform such backbreaking labor as digging for clay...
The following morning, he hastened to the jewelry store. Approaching the shopkeeper, he whispered that he had something to show him. The shopkeeper took him into a corner. There Yaakov Dovid unwrapped the diamond and showed it to him.
At the sight of the gigantic precious stone, the shopkeeper gaped as though thunderstruck. Unbelievingly, he felt it on all sides, throwing periodic glances at Yaakov Dovid all the while. “Where did you get this diamond?” he asked in amazement.
“I found it in the dirt,” Yaakov Dovid confessed. “How much is it worth?”
The shopkeeper could scarcely find the words. “Listen to me, and I’ll tell you what to do,” he said excitedly. “There is no one in this country that has the money to pay what this diamond is worth.”
“Impossible.” Yaakov Dovid thought the man was trying to get him to sell the stone cheap.
“Why argue with me?” the shopkeeper flared. “Are you the expert, or am I? A diamond the size of a chicken’s egg ― there is no one in this country who can pay for such a thing. Take it across the sea, to London, England. There, you'll doubtless find a buyer. If no ordinary merchant will buy it, perhaps the royal house will. In any case, don’t delay for even a moment. Leave at once. You are about to become an extraordinarily wealthy man!”
Yaakov Dovid returned home. Naturally, he did not go back to his job. He and his wife put their heads together to formulate a plan. For the sake of this exalted goal, she was willing to forgo certain comforts for the moment. They sold some of their belongings to pay for his passage to the port of Odessa, where he would purchase a ticket on a London-bound ship...
Like a chick newly emerged from its shell, Yaakov Dovid stood blinking at the sights and sounds of the harbor. Tens of ships, large and small, were docked there. Porters and stevedores raced to and fro. Some were loading cargo into the holds of ships about to set sail, while others unloaded boxes and bundles from ships that had recently docked. Men, women, and children stood in long lines near the ships, suitcases in hand. They are getting ready to sail away from here, he murmured to himself. With pounding heart, he approached one of the people standing in line. “Where is this ship going?”
“To London,” the man replied. “Do you want to sail on it?”
“Yes. How much does a ticket cost?”
The answer took his breath away. If he were to sell his meager home, he might just have enough money to buy passage fare to London!
Downcast, he walked around the bustling harbor. He stared sadly at the steadily dwindling line of passengers. Soon the ship would be full and it would set sail for London. Without him.
Suddenly, a resolution formed in his heart. He joined the group of passengers and climbed aboard. A stern-faced officer in a crisp uniform stopped him. “Ticket, please.”
“I’m not traveling - I only want to talk to the captain.”
“The captain?” The officer’s brow creased. He had never been confronted with such an odd request.
After much coaxing, he acquiesced to the Jew's request. A sailor was enlisted to bring him to the captain's cabin on the upper deck.
Yaakov Dovid mustered every ounce of his courage as the door opened and he was ushered into the presence of the ship's captain. To his good fortune, his sensible wife had forced him to buy a new suit, as befit his future standing as a wealthy man.
The captain lifted his head from the large map spread before him on the broad table. “What’s the problem, sir?” he asked impatiently. “Didn’t they give you a nice enough cabin? Go see the first officer, not me.”
“No, no,” Yaakov Dovid said hastily. “I have something to say to you, Captain. I am a diamond merchant and must get to London to sell this special stone.” He took the huge diamond out of his pocket.
The captain was stunned. The diamond glowed and glistened with a thousand shades of light, like a tiny sun. For a long moment, the captain stood mesmerized before it. “I’ve seen a lot of things in my life - a lot of diamonds and jewels - but I've never seen one that comes close to this for beauty and size,” he said excitedly. “Well, what can I do for you?” His manner and tone had changed completely. He spoke gently, courteously.
Yaakov Dovid succeeded in convincing the captain that, due to a series of unforeseen errors and lack of time, he had arrived at the port without a ticket in hand and, even worse, without a penny in his pocket. He assured the captain that, the moment he sold his diamond in London, he would return to the captain with the full fare.
“Certainly,” the captain agreed. He summoned the first officer to his cabin and ordered him to give the “Jewish diamond merchant” the best cabin on the ship.
Yaakov Dovid felt like a man in a dream as a pair of uniformed sailors made themselves available to fulfill his every request, day and night. His suitcase was immediately unpacked for him and its contents arranged in the cupboards. He allowed the sailors to put everything away, except for the one thing that he permitted no one but the captain to see: his precious diamond... He was afraid to leave his diamond behind for even a moment, lest thieves get their hands on it. He did not wish to take it with him on deck, as his hands were constantly going to his pocket to feel for it and would end by rousing suspicions.
So Yaakov Dovid sat in his cabin, enjoying his precious stone. He would take it out of his pocket, touch it gently, and thank his Creator for bringing him such a fortune. When he returned from London a wealthy man, he would give a great deal of charity, keeping in mind all the poor folks and remembering how, just yesterday, he had been one of them.
The sailors brought his meals to his room, setting the tray down and leaving at once. He would wash his hands for the meal and then, to whet his appetite, would take out the diamond and place it before him on the table. The sight of that sparkling stone would fill him with joy, making the food go down more easily.
At noon each day, he received a visit from the captain. Apparently, rich men merit special treatment wherever they may be. The captain found Yaakov Dovid to be an intelligent and pleasant fellow, and he enjoyed chatting with him. If he only knew who I am and what kind of work I do, Yaakov Dovid would think with a smile. Once, the captain asked him why his hands were so hard and calloused, and Yaakov Dovid confessed openly that, before he'd become wealthy, he had been a simple laborer. He was a little apprehensive over the captain’s reaction but, on the contrary, the captain was deeply moved by this information and afterward treated him with even greater respect.
One night, the sea was rocky under a stormy sky. Yaakov Dovid found it hard to sleep, and was filled with fear of the ship's sinking into the depths along with his diamond. He hardly closed his eyes all night, and when his breakfast was brought to him in the morning he was drowsy and slightly confused. He washed his hands and ate a little; then, out of habit, took the precious stone from his pocket and placed it on the white tablecloth, next to the loaf of bread. During the meal, he nearly fell asleep. With difficulty, he managed to rouse himself long enough to stumble to his bed. He threw himself onto it like a sack of bricks and sank into a leaden sleep.
While he slept, the attending sailor came into his cabin as usual. Without paying any particular attention, he picked up the tablecloth along with all its contents, carried it over to the round porthole, thrust his hands out, and - as he did every day - shook the cloth out over the waves. The loaf of bread, still nearly whole, hid the shining stone on its way to the depths.
Yaakov Dovid slept a long time. He awoke at last in an addled state, with no memory of where he was or what he was doing in the small cabin. Why wasn't he standing in his clay pit, striking the earth with his shovel?
Suddenly, he remembered. He was on his way to London, to sell the precious diamond that he'd found in the clay. With a single leap, he lunged for the table.
A heartrending cry echoed through the cabin. The table was completely bare, the tablecloth empty. Everything that had been on it was gone.
At the sound of his terrible cries, the sailor raced into the cabin. Yaakov Dovid whirled on him. “Where is the food? Where is everything that was on the table?”
The sailor explained that he’d done what he did every day: shaken the tablecloth out the porthole.
The diamond had sunk in the waters of the sea!
Goodbye, unimaginable riches. He had always been a luckless fellow, and a luckless fellow he would remain.
The sailor left without comprehending what had happened. Yaakov Dovid fell on his bed, covered his face with his pillow, and wept bitter tears. He had left his city a pauper and he would return the same way. And how was he to return? Where would he get the money to sail from London back to Odessa? And how would he pay for the overland portion of his journey?
All at once, he recovered. If he cried openly and revealed his secret to the captain, he would be hurled overboard without pity. There was one law for the rich, and quite another for the poor. He would not have to say a word; one look at his anguished face, and the captain would know all.
He had one asset, and that was joy. If he behaved as happily as usual and acted normally, the captain would notice nothing of his tragedy and Yaakov Dovid would at least make it to London.
That same day, he behaved with an extra measure of cheerfulness when the captain came to visit him. Enjoying his company, the captain lingered. Suddenly, he leaned closer and said, “I like you a lot. Let me tell you something. I’m not just a sea captain; I am also a big grain merchant. The entire hold of this ship is filled with fine wheat. All together, it’s worth a fortune ― several times more than the value of that diamond of yours. I need to sell it in London, but I can't spare the time. How about being my agent and selling the wheat for me, in return for a nice percentage?”
The sum that Yaakov Dovid realized from the sale of the wheat in London was 10 times the value of the diamond he had lost. He became a rich man overnight. On his return to the ship to give the captain the money, he found all the sailors weeping.
“Our captain died suddenly of a heart attack!”
With the captain’s death, and having not left any heirs, Yaakov Dovid inherited all the profits from the wheat, and returned home a very wealthy man.
“The diamond was not his,” Rabbi Nachman of Breslov would say when telling this story. “And the proof: He lost it. The captain’s wealth did belong to him, as you can see by the fact that he kept it. How was it that a simple clay-digger achieved this state? Only because he stood firm and did not lose his joy!”
Shabbos: Ta’am HaChaim Lech Lecho 5770
Is sponsored liRefuah Shleima
Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
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 ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, April 2, 2009
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
שבת טעם החיים פרשת צו-שבת הגדול תשס"ט
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
Avraham and Pesach
Introduction
This week is Shabbos HaGadol, literally translated as the Great Shabbos. What is the significance of this Shabbos? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. Upon further contemplation, however, there appears to be a difficulty with this appellation. Referring to this Shabbos as Shabbos HaGadol is fine, but what significance does this Shabbos have with relation to Pesach? Is this commemoration merely a prelude to Pesach, or does this Shabbos have a significance in its own right?
Commemorating the redemption and all its facets
In order to answer this question, we must reflect on the history that culminated in the redemption of the Jewish People from the Egyptian slavery. HaShem made a pact with Avraham Avinu, known as the Bris bein HaBesarim, the Pact of the Parts. When HaShem informed Avraham that his descendants would inherit the Land of Canaan, Avraham questioned the promise and HaShem responded that the Jewish People would have to endure many years of slavery in an alien land. Nonetheless, along with this forewarning of suffering, HaShem promised Avraham that those who persecuted Avraham’s descendants would be duly punished and the Jewish People themselves would leave their master’s land with great wealth. Thus, in addition to commemorating the Egyptians slavery, we are also required to recall every facet of that redemption, which incorporates all the promises that HaShem made to Avraham. Avraham represents the Attribute of Kindness, referred to as Gedulah, greatness.
The Shabbos connection
What is the association between Avraham and Pesach? In addition to the fact that HaShem promised Avraham on Pesach that his descendants would be redeemed from Egypt, HaShem also informed Avraham on Pesach that he would have a son, Yitzchak, born to him on Pesach. It is evident that Avraham is intertwined with the redemption of the Jewish People from Egypt. Thus, it is appropriate that this Shabbos is referred to as Shabbos HaGadol, the Great Shabbos, as the fact that HaShem fulfilled all His promises to Avraham regarding His descendants is a testimony to HaShem’s greatness and kindness. We should merit that this year HaShem will demonstrate to us His kindness and redeem us from this long and bitter exile, and next year we will all be together with Moshiach Tzidkienu in Yerushalayim Habenuyah.
Shabbos Story
Just Let Me Know When You Are Done
Dr. Kook, a known doctor in Yerushalayim, told about an amazing encounter he had with the Gaon Rav Aharon Cohen, one of the Roshei Yeshivah of Chevron. Reb Aharon once had a deep wound in his shoulder which was not healing on its own, and Dr. Kook decided he needed to operate. However, Reb Aharon was a very weak man, virtually skin and bones, and Dr. Kook was in a dilemma about how to operate on him. He was afraid to put him under anesthesia due to his frailty, but if he wouldn’t put him to sleep, R’ Aharon would suffer terrible pains during the operations. Dr. Kook discussed the dilemma with R’ Aharon, and R’ Aharon immediately said. “There’s no need to use anesthesia. Just tell me when you begin to operate, and everything will be fine.”
Dr. Kook then accounted what occurred during the operation. “I informed R’ Aharon when I began the operation. After I had finished operating, R’ Aharon asked me if I had finished. Until today I can’t believe how a person could be capable of withstanding such pain without reacting at all. I asked him how R’ Aharon how he did it, and he said that he thought about words of Torah, and he was so immersed in his learning that he even had to ask if the operation was finished!” (Shaal Avicha Veygadcha)
Rav Naftali Trop Stays Up To Watch The Thief
A vagrant Jew had acquired a reputation as a thief, and was ostracized by society. However, when he came to Radin, he encountered Rav Naftali Tzvi Trop, the famed Rosh Yeshivah of the Chofetz Chaim's Yeshiva. Rav Trop greeted him warmly, invited him to eat by his table, and even offered him a bed to sleep for the night in his home. The Jews of Radin began murmuring with each other, wondering why R’ Trop was exerting himself for this unsavory character.
Someone worked up the courage to ask R’ Trop directly why he was treating this thief with such warmth. R’ Trop answered in surprise, “It’s known that a thief pays back double the value of what he stole, and if he can’t pay it back, he’s sold as a slave. But where is it written that I’m exempt from fulfilling the mitzvah of hachnasas orchim? Isn’t he a Jew? Didn’t Avraham Avinu fulfill the mitzvah of hachnasas orchim even with Arabs who worshipped the dust of their feet? It’s true that it’s risky to bring a suspected thief into my house, but I can watch over him carefully the whole time he’s in my home. However, I have no excuse to exempt myself from the mitzvah.”
The next day, the people in Radin heard that R’ Trop had done exactly what he had said. He had stayed awake the entire night to guard the thief while he slept in his home. (Sidras Tikun HaMidos) [Reprinted with permission from www.Revach.net ]
Shabbos: Ta’am HaChaim
Parashas Tzav-Shabbos HaGadol 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before the Shabbos HaGadol Drasha (given by Rabbi Daniel Arm) at 5:55 PM.
Have a wonderful and delightful Shabbos and a Chag Kosher Visameach.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
Avraham and Pesach
Introduction
This week is Shabbos HaGadol, literally translated as the Great Shabbos. What is the significance of this Shabbos? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. Upon further contemplation, however, there appears to be a difficulty with this appellation. Referring to this Shabbos as Shabbos HaGadol is fine, but what significance does this Shabbos have with relation to Pesach? Is this commemoration merely a prelude to Pesach, or does this Shabbos have a significance in its own right?
Commemorating the redemption and all its facets
In order to answer this question, we must reflect on the history that culminated in the redemption of the Jewish People from the Egyptian slavery. HaShem made a pact with Avraham Avinu, known as the Bris bein HaBesarim, the Pact of the Parts. When HaShem informed Avraham that his descendants would inherit the Land of Canaan, Avraham questioned the promise and HaShem responded that the Jewish People would have to endure many years of slavery in an alien land. Nonetheless, along with this forewarning of suffering, HaShem promised Avraham that those who persecuted Avraham’s descendants would be duly punished and the Jewish People themselves would leave their master’s land with great wealth. Thus, in addition to commemorating the Egyptians slavery, we are also required to recall every facet of that redemption, which incorporates all the promises that HaShem made to Avraham. Avraham represents the Attribute of Kindness, referred to as Gedulah, greatness.
The Shabbos connection
What is the association between Avraham and Pesach? In addition to the fact that HaShem promised Avraham on Pesach that his descendants would be redeemed from Egypt, HaShem also informed Avraham on Pesach that he would have a son, Yitzchak, born to him on Pesach. It is evident that Avraham is intertwined with the redemption of the Jewish People from Egypt. Thus, it is appropriate that this Shabbos is referred to as Shabbos HaGadol, the Great Shabbos, as the fact that HaShem fulfilled all His promises to Avraham regarding His descendants is a testimony to HaShem’s greatness and kindness. We should merit that this year HaShem will demonstrate to us His kindness and redeem us from this long and bitter exile, and next year we will all be together with Moshiach Tzidkienu in Yerushalayim Habenuyah.
Shabbos Story
Just Let Me Know When You Are Done
Dr. Kook, a known doctor in Yerushalayim, told about an amazing encounter he had with the Gaon Rav Aharon Cohen, one of the Roshei Yeshivah of Chevron. Reb Aharon once had a deep wound in his shoulder which was not healing on its own, and Dr. Kook decided he needed to operate. However, Reb Aharon was a very weak man, virtually skin and bones, and Dr. Kook was in a dilemma about how to operate on him. He was afraid to put him under anesthesia due to his frailty, but if he wouldn’t put him to sleep, R’ Aharon would suffer terrible pains during the operations. Dr. Kook discussed the dilemma with R’ Aharon, and R’ Aharon immediately said. “There’s no need to use anesthesia. Just tell me when you begin to operate, and everything will be fine.”
Dr. Kook then accounted what occurred during the operation. “I informed R’ Aharon when I began the operation. After I had finished operating, R’ Aharon asked me if I had finished. Until today I can’t believe how a person could be capable of withstanding such pain without reacting at all. I asked him how R’ Aharon how he did it, and he said that he thought about words of Torah, and he was so immersed in his learning that he even had to ask if the operation was finished!” (Shaal Avicha Veygadcha)
Rav Naftali Trop Stays Up To Watch The Thief
A vagrant Jew had acquired a reputation as a thief, and was ostracized by society. However, when he came to Radin, he encountered Rav Naftali Tzvi Trop, the famed Rosh Yeshivah of the Chofetz Chaim's Yeshiva. Rav Trop greeted him warmly, invited him to eat by his table, and even offered him a bed to sleep for the night in his home. The Jews of Radin began murmuring with each other, wondering why R’ Trop was exerting himself for this unsavory character.
Someone worked up the courage to ask R’ Trop directly why he was treating this thief with such warmth. R’ Trop answered in surprise, “It’s known that a thief pays back double the value of what he stole, and if he can’t pay it back, he’s sold as a slave. But where is it written that I’m exempt from fulfilling the mitzvah of hachnasas orchim? Isn’t he a Jew? Didn’t Avraham Avinu fulfill the mitzvah of hachnasas orchim even with Arabs who worshipped the dust of their feet? It’s true that it’s risky to bring a suspected thief into my house, but I can watch over him carefully the whole time he’s in my home. However, I have no excuse to exempt myself from the mitzvah.”
The next day, the people in Radin heard that R’ Trop had done exactly what he had said. He had stayed awake the entire night to guard the thief while he slept in his home. (Sidras Tikun HaMidos) [Reprinted with permission from www.Revach.net ]
Shabbos: Ta’am HaChaim
Parashas Tzav-Shabbos HaGadol 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before the Shabbos HaGadol Drasha (given by Rabbi Daniel Arm) at 5:55 PM.
Have a wonderful and delightful Shabbos and a Chag Kosher Visameach.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Monday, November 24, 2008
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (2)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Friday, November 21, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 14
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam:
Prayer stands at the
Pinnacle of the World
Volume I Issue 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam:
Prayer stands at the
Pinnacle of the World
Volume I Issue 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, November 13, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 4
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
It is said (Bereishis 18:1) vayera eilav HaShem bieilonei mamre vihu yosheiv pesach haohel kichom hayom, HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. The Gemara (Eiruvin 19a) states that Avraham sits at the entrance of Gehinom and does not allow anyone who is circumcised to enter into Gehinom. The Baal HaTurim here mentions that there are a few hints to this Gemara in this verse. It is noteworthy that the first letters of the words pesach haohel are pey and hey, which equal in gematria 85, and the word milah, circumcision, also equals in gematria 85. Furthermore, the word mamre can be interpreted to mean speech, similar to the word maamar. It is said (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over your word, like one who finds abundant spoils. The Gemara (Shabbos 130a) interprets the word imrasecho to be alluding to the mitzvah of milah.
The Medrash (Tanchumah Vayera §4) states that in the merit of Avraham having the angels recline under the tree, his descendants merited the mitzvah of Sukkah. It is noteworthy that it is said that HaShem appeared to Avraham in elonei mamre, and the word bieilonei is equal in gematria to the word bisukkoh (93). Furthermore, the word bieilonei can also mean a tree.
The word kichom hayom, meaning heat of the day, in at bash (where aleph is taf, bais is shin etc.) is in gematria 100. Perhaps this alludes to the idea that Rashi writes later (18:10) that the angels promised Avraham that in exactly a year from now he would have a son born to him. Avraham circumcised himself when he was ninety years old, and Yitzchak was born when Avraham was one hundred years old. Thus, the verse is stating that when Avraham will be kichom, one hundred years old, he will have a son, exactly one year from “this day.”
There are numerous allusions to Matan Torah in the beginning of the parashah. One interesting allusion is that the word maher, hurry, appears three times (18:6 and in verse 7) and the word maher can also be read as meihar, from the mountain (see Rashi Taanis 29a s.v. viamar Rabbi Chanina). This alludes to the giving of the Torah which was in the third month, Sivan. Another allusion to this idea is because it is said (Bereishis 18:6) mahari shelosh siim kemach, hurry! Three se’ahs of meal. The word kemach alludes to sustenance, as the Mishna (Avos 3:17) states im ein kemach ein Torah, if there is no flour, i.e. sustenance, there is no Torah.
It is said (Bereishis 18:7) viel habakar ratz Avraham, then Avraham ran to the cattle. The Baal HaTurim writes that the words viel habakar ratz can be read viel hakever ratz, Avraham ran to the burial place. This alludes to the Medrash (Pirkei D’Rabbi Eliezer §36) that states that the sheep ran away from Avraham into the Mearas Hamachpeila. It is noteworthy that the word habakar can also spell the word Rivka. This alludes to the idea that everyone is running to the kever, i.e. the Mearas Hamachpeila. Avraham is running there and later Yitzchak will take a wife, Rivka, and they will also be buried in Mearas Hamachpeila. In the end Esav will also desire a burial place in the Mears Hamachpeila, and Naftali will “run” to Egypt to fetch the document that declares explicitly that Esav sold his rights to the burial place in Mearas Hamachpeila (Sota 13a).
It is said (Bereishis 18:11) lamah zeh tzachaka Sarah leimor, why is it that Sarah laughed. The first letters of the words lamah zeh equal in gematria 37, and this alludes to the idea that Sarah will give birth to Yitzchak when she will be 90 years old, and 37 years later she will die.
It is said (Bereishis 18:15) lo tzachakti, I did not laugh. The word tzachakti contains the word Yitzchak and the letter taf, which is 400 in gematria. This alludes to the idea that Rashi mentions (Ibid 15:13) that the decree of enslavement began when Yitzchak was born, and four hundred years later the Jewish People left Egypt. Thus, after four hundred years there will be laughter and rejoicing upon the redemption.
The word used for the destruction of Sodom is mahpeicha, an upheaval. It is noteworthy that the word Sodom (104) is equal in gematria to the word hafach, turn over (105).
Avraham wished to offer Yitzchak as a sacrifice, and this incident is known as the Akeidah. It is fascinating that the word akod in gematria equals 180, the years that Yitzchak lived. Furthermore, it is said (Bereishis 22:9) vayasem oso mimaal laeitzim, and he placed him on the altar atop the wood. The word mimaal is also in gematria 180.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
It is said (Bereishis 18:1) vayera eilav HaShem bieilonei mamre vihu yosheiv pesach haohel kichom hayom, HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. The Gemara (Eiruvin 19a) states that Avraham sits at the entrance of Gehinom and does not allow anyone who is circumcised to enter into Gehinom. The Baal HaTurim here mentions that there are a few hints to this Gemara in this verse. It is noteworthy that the first letters of the words pesach haohel are pey and hey, which equal in gematria 85, and the word milah, circumcision, also equals in gematria 85. Furthermore, the word mamre can be interpreted to mean speech, similar to the word maamar. It is said (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over your word, like one who finds abundant spoils. The Gemara (Shabbos 130a) interprets the word imrasecho to be alluding to the mitzvah of milah.
The Medrash (Tanchumah Vayera §4) states that in the merit of Avraham having the angels recline under the tree, his descendants merited the mitzvah of Sukkah. It is noteworthy that it is said that HaShem appeared to Avraham in elonei mamre, and the word bieilonei is equal in gematria to the word bisukkoh (93). Furthermore, the word bieilonei can also mean a tree.
The word kichom hayom, meaning heat of the day, in at bash (where aleph is taf, bais is shin etc.) is in gematria 100. Perhaps this alludes to the idea that Rashi writes later (18:10) that the angels promised Avraham that in exactly a year from now he would have a son born to him. Avraham circumcised himself when he was ninety years old, and Yitzchak was born when Avraham was one hundred years old. Thus, the verse is stating that when Avraham will be kichom, one hundred years old, he will have a son, exactly one year from “this day.”
There are numerous allusions to Matan Torah in the beginning of the parashah. One interesting allusion is that the word maher, hurry, appears three times (18:6 and in verse 7) and the word maher can also be read as meihar, from the mountain (see Rashi Taanis 29a s.v. viamar Rabbi Chanina). This alludes to the giving of the Torah which was in the third month, Sivan. Another allusion to this idea is because it is said (Bereishis 18:6) mahari shelosh siim kemach, hurry! Three se’ahs of meal. The word kemach alludes to sustenance, as the Mishna (Avos 3:17) states im ein kemach ein Torah, if there is no flour, i.e. sustenance, there is no Torah.
It is said (Bereishis 18:7) viel habakar ratz Avraham, then Avraham ran to the cattle. The Baal HaTurim writes that the words viel habakar ratz can be read viel hakever ratz, Avraham ran to the burial place. This alludes to the Medrash (Pirkei D’Rabbi Eliezer §36) that states that the sheep ran away from Avraham into the Mearas Hamachpeila. It is noteworthy that the word habakar can also spell the word Rivka. This alludes to the idea that everyone is running to the kever, i.e. the Mearas Hamachpeila. Avraham is running there and later Yitzchak will take a wife, Rivka, and they will also be buried in Mearas Hamachpeila. In the end Esav will also desire a burial place in the Mears Hamachpeila, and Naftali will “run” to Egypt to fetch the document that declares explicitly that Esav sold his rights to the burial place in Mearas Hamachpeila (Sota 13a).
It is said (Bereishis 18:11) lamah zeh tzachaka Sarah leimor, why is it that Sarah laughed. The first letters of the words lamah zeh equal in gematria 37, and this alludes to the idea that Sarah will give birth to Yitzchak when she will be 90 years old, and 37 years later she will die.
It is said (Bereishis 18:15) lo tzachakti, I did not laugh. The word tzachakti contains the word Yitzchak and the letter taf, which is 400 in gematria. This alludes to the idea that Rashi mentions (Ibid 15:13) that the decree of enslavement began when Yitzchak was born, and four hundred years later the Jewish People left Egypt. Thus, after four hundred years there will be laughter and rejoicing upon the redemption.
The word used for the destruction of Sodom is mahpeicha, an upheaval. It is noteworthy that the word Sodom (104) is equal in gematria to the word hafach, turn over (105).
Avraham wished to offer Yitzchak as a sacrifice, and this incident is known as the Akeidah. It is fascinating that the word akod in gematria equals 180, the years that Yitzchak lived. Furthermore, it is said (Bereishis 22:9) vayasem oso mimaal laeitzim, and he placed him on the altar atop the wood. The word mimaal is also in gematria 180.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Vayera 5769
שבת טעם החיים פרשת וירא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayera 5769
Avraham and eradication of evil
Introduction
This week’s parashah contain a theme that appears to run throughout the entire parashah. The Torah commences this week with the incident where Avraham has just been circumcised and despite his pain, he invites three strangers to partake in a sumptuous meal. Avraham himself waits on his guests and he is then informed that he and his wife Sarah will be having a child. The guests, who are angels in disguise, then depart to destroy the city of Sodom and its surroundings.
Praying for the wicked people of Sodom
HaShem informs Avraham of the tragic state of affairs in Sodom, and Avraham prays to HaShem to spare the cities in the merit of the righteous. Hashem informs Avraham that there are no righteous people in all the cities and Avraham desists from praying further. The angels then enter Sodom where they are greeted by Lot who invites them into his house. The residents of Sodom are not pleased with this act of hospitality and they attempt to harm the visitors. HaShem causes the citizens of Sodom to become blind and the angels then proceed to escort Lot and his remaining family out of the city. HaShem then destroys Sodom and its environs and Lot escapes with his two daughters. Lot and his daughters then engage in an illicit relationship, and the union bears the two forerunners of the Ammonite and Moabite nations. The Torah then records how Avraham settles in the Philistine city of Gerar and the king of Gerar, Avimelech, abducts Sarah. Hashem then punishes Avimelech and his household by restraining their orifices.
Yishmael is banished and Avraham and Yitzchak are tested by Hashem
The Torah then relates how Sarah gave birth to Yitzchak and subsequent to Yitzchak’s birth, Sarah demands that Avraham banish Yishmael and his mother because of Yishmael’s evil ways. Following this incident we learn how Avraham makes a treaty with Avimelech, and then the Torah relates the spellbinding incident where HaShem instructs Avraham to offer his cherished son Yitzchak as a sacrifice. HaShem then sends an angel to repeal this commandment and Avraham slaughters a ram in Yitzchak’s stead.
The negation of evil
The theme that we see running through this parashah is what is referred to as bittul hara, negation of evil. Circumcision is essentially a negation of the Evil Inclination and the materialism represented within. Sodom was the epitome of evil, and Avraham apparently desired, in the words of the Gemara (Brachos 10a), yitamu chataim vilo chotim, let the sins cease but not the sinners. Lot acted in a self-defeating manner, bringing shame upon himself and his future generations. Similarly, Avimelech encountered Avraham and Sarah, righteous people, and HaShem punished him harshly. Yishmael was banished from the home of the righteous, and Avraham and Yitzchak were tested in an unprecedented manner. This test, in a sense, was the expiation of any doubt in their minds that they could have possibly had regarding HaShem’s Oneness and His dominion over the entire world.
The Shabbos connection
In the prayer of kegavna that is recited by Nusach Sefard on Friday night, we recite the words kad ayil Shabbsa ihi isyachadas viisparashas misitra achara vichol dinin misabrin minah, 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. Thus, the purpose of creation is that the Jewish People divest itself of all evil and harsh judgments. It is incumbent upon us to recognize that every moment of our lives is a test to choose between good and evil, and when we are victorious, we merit the holiness and exaltedness of Shabbos. HaShem should allow us to be victorious in this world and to merit a portion in the World to Come, when it will be a day that will be completely a Shabbos and a rest day for eternal life.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Shabbos suspends all evil forces
Shevisin ushivikin misaavin dirichikin chavilin dimikin vichol zinei chavushin, suspended and relinquished be the distant abominations the afflicting destroyers of all forms of prisoners. Here again we see the theme of Shabbos being a time when all the forces of evil are suspended and relinquished. It appears as if the entire world is imprisoned until the Holy Shabbos arrives and release the world from bondage. When Shabbos arrives the Jewish People are then bathed in the light that existed by the creation of the world.
Shabbos in Tefillah
Shabbos in this world emanates from Shabbos in the World to Come
Hamanchil menuchah liamo Yisroel bikdushaso biyom Shabbos kodesh, Who gives a heritage of contentment to His People, Israel, in His holiness on the holy Shabbos day. Why do we say that HaShem gives contentment as a heritage? Contentment is not tangible, so how can one inherit it? The Tiferes Shlomo (Bereishis) writes that the meaning of this passage is that HaShem gives a heritage of contentment in this world from what will be in the future, in the World to Come. Thus, the words biyom Shabbos kodesh that we recite does not necessarily refer to Shabbos in this world. Rather, it refers to the light and holiness of Shabbos in the World to Come.
Shabbos Story
Rav Aharon Kotler’s Father The Fur Merchant
HaGaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.
Every day after Shacharis, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of Rav Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.
Rav Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh HaShanah until Rosh HaShanah. If it was decreed that I will sell the merchandise, I’ll find a buyer!”
Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesiras nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)
[Reprinted with permission from Revach.net]
True humility
Rabbi Mordechai Kamenetzky writes: Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man's hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.
Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief,” the man shouted while pushing the Rav, “give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”
The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.
That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Frankfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!
As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi's attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.
In all sincerity Reb Abish began to softly plead with him. “I beg of you! Please do not hit me. I truly did not steal your cane.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 16
Observing Shabbos in its entirety
In this chapter we learn how HaShem instructed Shmuel to appoint Dovid as a king over the Jewish People. Upon being anointed as king, a spirit of HaShem rested upon Dovid Subsequently, the spirit of HaShem departed from Shaul, and he was tormented by a spirit of melancholy. Shaul then had Dovid brought before him and when Dovid would play his harp, Shaul was relieved and he felt well, and the spirit of melancholy would depart from him. This incident in Scripture is parallel to Shabbos. The entire week we are engaged in the struggle with the forces of evil, and when Shabbos arrives, all melancholy and sadness departs. We should use the holiness of Shabbos to lift our spirits even during the week, as one can only serve HaShem with joy.
Shabbos in Agadah
Teshuvah fills the gap of Shabbos
The Medrash (Koheles Rabbah 1:3) states that Shlomo HaMelech writes the word hevel, vanity, seven times, and each word hevel corresponds to a day of creation. This is because for every day Shlomo saw that there was a lack. Regarding Shabbos it is said (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. This verse reflects the idea that even Shabbos has a lack, as because of its great holiness and the stringencies inherent in Shabbos, one who transgresses the Shabbos is punished. The Bais HaLevi (Bereishis) writes that this is only said if there was no concept of repentance. The Medrash (Bereishis Rabbah 22:13), however, states that Kayin demonstrated to his father, Adam, that repentance is effective, and Adam then declared (Tehillim 92:1) mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Thus, Shabbos is not lacking and it is complete good. It is for this reason that the Gemara (Shabbos 118b) states that one who observes Shabbos properly will gain atonement for his sins, even if he had worshipped idols like the Generation of Enosh. One who observes Shabbos merits having his repentance accepted and he thus gains atonement for his sins.
Shabbos in Halacha
If the fire is extinguished
If one left fully cooked food on a blech and the fire underneath the food went out accidentally, one can transfer the food to another blech, as long as the food still warm. Even if the flame went out before Shabbos and one did not notice until Shabbos began, he can transfer the fully cooked food while it is still warm.
Shabbos Challenge Question
Last week we posed the question: what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? The Sfas Emes (Lech Lecho 5635) writes that every Jew has a desire to come close to HaShem, and even one who does not have the proper desire has the desire to arrive at the true desire. In a similar vein, HaShem desires the Jewish People. Even if the Jewish People are not worthy, HaShem still desires to favor us. This, writes the Sfas Emes, is the meaning of raava diraavin, “the will of wills.” This means that at mincha on Shabbos, HaShem accepts the desire of even a simple Jew who desires to attain the desire to be close to HaShem.
This week’s question is, why we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul. If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Vayera 5769
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2003 ט"ז מרחשון תשס"ג
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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 ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Vayera 5769
Avraham and eradication of evil
Introduction
This week’s parashah contain a theme that appears to run throughout the entire parashah. The Torah commences this week with the incident where Avraham has just been circumcised and despite his pain, he invites three strangers to partake in a sumptuous meal. Avraham himself waits on his guests and he is then informed that he and his wife Sarah will be having a child. The guests, who are angels in disguise, then depart to destroy the city of Sodom and its surroundings.
Praying for the wicked people of Sodom
HaShem informs Avraham of the tragic state of affairs in Sodom, and Avraham prays to HaShem to spare the cities in the merit of the righteous. Hashem informs Avraham that there are no righteous people in all the cities and Avraham desists from praying further. The angels then enter Sodom where they are greeted by Lot who invites them into his house. The residents of Sodom are not pleased with this act of hospitality and they attempt to harm the visitors. HaShem causes the citizens of Sodom to become blind and the angels then proceed to escort Lot and his remaining family out of the city. HaShem then destroys Sodom and its environs and Lot escapes with his two daughters. Lot and his daughters then engage in an illicit relationship, and the union bears the two forerunners of the Ammonite and Moabite nations. The Torah then records how Avraham settles in the Philistine city of Gerar and the king of Gerar, Avimelech, abducts Sarah. Hashem then punishes Avimelech and his household by restraining their orifices.
Yishmael is banished and Avraham and Yitzchak are tested by Hashem
The Torah then relates how Sarah gave birth to Yitzchak and subsequent to Yitzchak’s birth, Sarah demands that Avraham banish Yishmael and his mother because of Yishmael’s evil ways. Following this incident we learn how Avraham makes a treaty with Avimelech, and then the Torah relates the spellbinding incident where HaShem instructs Avraham to offer his cherished son Yitzchak as a sacrifice. HaShem then sends an angel to repeal this commandment and Avraham slaughters a ram in Yitzchak’s stead.
The negation of evil
The theme that we see running through this parashah is what is referred to as bittul hara, negation of evil. Circumcision is essentially a negation of the Evil Inclination and the materialism represented within. Sodom was the epitome of evil, and Avraham apparently desired, in the words of the Gemara (Brachos 10a), yitamu chataim vilo chotim, let the sins cease but not the sinners. Lot acted in a self-defeating manner, bringing shame upon himself and his future generations. Similarly, Avimelech encountered Avraham and Sarah, righteous people, and HaShem punished him harshly. Yishmael was banished from the home of the righteous, and Avraham and Yitzchak were tested in an unprecedented manner. This test, in a sense, was the expiation of any doubt in their minds that they could have possibly had regarding HaShem’s Oneness and His dominion over the entire world.
The Shabbos connection
In the prayer of kegavna that is recited by Nusach Sefard on Friday night, we recite the words kad ayil Shabbsa ihi isyachadas viisparashas misitra achara vichol dinin misabrin minah, 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. Thus, the purpose of creation is that the Jewish People divest itself of all evil and harsh judgments. It is incumbent upon us to recognize that every moment of our lives is a test to choose between good and evil, and when we are victorious, we merit the holiness and exaltedness of Shabbos. HaShem should allow us to be victorious in this world and to merit a portion in the World to Come, when it will be a day that will be completely a Shabbos and a rest day for eternal life.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Shabbos suspends all evil forces
Shevisin ushivikin misaavin dirichikin chavilin dimikin vichol zinei chavushin, suspended and relinquished be the distant abominations the afflicting destroyers of all forms of prisoners. Here again we see the theme of Shabbos being a time when all the forces of evil are suspended and relinquished. It appears as if the entire world is imprisoned until the Holy Shabbos arrives and release the world from bondage. When Shabbos arrives the Jewish People are then bathed in the light that existed by the creation of the world.
Shabbos in Tefillah
Shabbos in this world emanates from Shabbos in the World to Come
Hamanchil menuchah liamo Yisroel bikdushaso biyom Shabbos kodesh, Who gives a heritage of contentment to His People, Israel, in His holiness on the holy Shabbos day. Why do we say that HaShem gives contentment as a heritage? Contentment is not tangible, so how can one inherit it? The Tiferes Shlomo (Bereishis) writes that the meaning of this passage is that HaShem gives a heritage of contentment in this world from what will be in the future, in the World to Come. Thus, the words biyom Shabbos kodesh that we recite does not necessarily refer to Shabbos in this world. Rather, it refers to the light and holiness of Shabbos in the World to Come.
Shabbos Story
Rav Aharon Kotler’s Father The Fur Merchant
HaGaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.
Every day after Shacharis, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of Rav Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.
Rav Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh HaShanah until Rosh HaShanah. If it was decreed that I will sell the merchandise, I’ll find a buyer!”
Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesiras nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)
[Reprinted with permission from Revach.net]
True humility
Rabbi Mordechai Kamenetzky writes: Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man's hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.
Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief,” the man shouted while pushing the Rav, “give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”
The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.
That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Frankfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!
As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi's attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.
In all sincerity Reb Abish began to softly plead with him. “I beg of you! Please do not hit me. I truly did not steal your cane.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 16
Observing Shabbos in its entirety
In this chapter we learn how HaShem instructed Shmuel to appoint Dovid as a king over the Jewish People. Upon being anointed as king, a spirit of HaShem rested upon Dovid Subsequently, the spirit of HaShem departed from Shaul, and he was tormented by a spirit of melancholy. Shaul then had Dovid brought before him and when Dovid would play his harp, Shaul was relieved and he felt well, and the spirit of melancholy would depart from him. This incident in Scripture is parallel to Shabbos. The entire week we are engaged in the struggle with the forces of evil, and when Shabbos arrives, all melancholy and sadness departs. We should use the holiness of Shabbos to lift our spirits even during the week, as one can only serve HaShem with joy.
Shabbos in Agadah
Teshuvah fills the gap of Shabbos
The Medrash (Koheles Rabbah 1:3) states that Shlomo HaMelech writes the word hevel, vanity, seven times, and each word hevel corresponds to a day of creation. This is because for every day Shlomo saw that there was a lack. Regarding Shabbos it is said (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. This verse reflects the idea that even Shabbos has a lack, as because of its great holiness and the stringencies inherent in Shabbos, one who transgresses the Shabbos is punished. The Bais HaLevi (Bereishis) writes that this is only said if there was no concept of repentance. The Medrash (Bereishis Rabbah 22:13), however, states that Kayin demonstrated to his father, Adam, that repentance is effective, and Adam then declared (Tehillim 92:1) mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Thus, Shabbos is not lacking and it is complete good. It is for this reason that the Gemara (Shabbos 118b) states that one who observes Shabbos properly will gain atonement for his sins, even if he had worshipped idols like the Generation of Enosh. One who observes Shabbos merits having his repentance accepted and he thus gains atonement for his sins.
Shabbos in Halacha
If the fire is extinguished
If one left fully cooked food on a blech and the fire underneath the food went out accidentally, one can transfer the food to another blech, as long as the food still warm. Even if the flame went out before Shabbos and one did not notice until Shabbos began, he can transfer the fully cooked food while it is still warm.
Shabbos Challenge Question
Last week we posed the question: what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? The Sfas Emes (Lech Lecho 5635) writes that every Jew has a desire to come close to HaShem, and even one who does not have the proper desire has the desire to arrive at the true desire. In a similar vein, HaShem desires the Jewish People. Even if the Jewish People are not worthy, HaShem still desires to favor us. This, writes the Sfas Emes, is the meaning of raava diraavin, “the will of wills.” This means that at mincha on Shabbos, HaShem accepts the desire of even a simple Jew who desires to attain the desire to be close to HaShem.
This week’s question is, why we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul. If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Vayera 5769
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2003 ט"ז מרחשון תשס"ג
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
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 ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Monday, November 10, 2008
Doreish Tov on Medrash Rabbah Parashas Vayera 5769
Doreish Tov on Medrash Rabbah
Parashas Vayera 5769
48:1
The Medrash
The Medrash states that it is said (Bereishis 18:1) vayera eilav HaShem bielonei mamre vihu yosehiv Pesach haohel (kichom hayom) HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. It is said (Tehillim 18:36) vatiten li magen yishecho vimincho sisadeini vianvascha tarbeini, You have given me the shield of Your salvation; Your right hand has supported me, and You have treated me with great humility. The words vatiten li magen yishecho refers to Avraham. The words vimincho sisadeini refers to Avraham being saved from the fiery furnace, the famine and the battle with the kings. The words vianvascho tarbeini teaches us that HaShem, so to speak, bestowed Avraham with humility. Avraham was sitting and HaShem, so to speak, was standing. This is what is meant when it is said vayera eilav HaShem.
Question on the Medrash
Why did HaShem allow Avraham to sit while the Divine Presence, so to speak, was standing? Furthermore, why did HaShem demonstrate His humility, so to speak, specifically after Avraham had circumcised himself?
The deeper intention of the Medrash
The Medrash understands that when Avraham circumcised himself, he was undergoing a tremendous sacrifice. In addition to the physical discomfort, Avraham was also going “against the grain,” as it was not considered fashionable in those times to be circumcised. When a Jew acts in a manner that is beyond the laws of nature, HaShem responds in kind. The prophets usually portray HaShem as sitting on His Throne of Glory. When a Jew acts in a manner that goes beyond the laws of nature, however, HaShem, so to speak, descends from His Throne of Glory, and meets the person at his level. This idea is reflected in the Gemara (Megillah 31a) that states that where one finds HaShem’s Greatness, one finds His humility. When Avraham circumcised himself, HaShem viewed this as an act of greatness, and HaShem, so to speak, descended from His level of greatness and humbled Himself to stand, so to speak, before Avraham.
The lesson of the Medrash
We must learn from HaShem’s ways and stand in awe of those who perform acts of greatness. In truth, every second that one is cognizant of HaShem’s Presence in our lives is an act of greatness. Thus, it behooves us to respect every person who we observe following in the ways of HaShem.
Parashas Vayera 5769
48:1
The Medrash
The Medrash states that it is said (Bereishis 18:1) vayera eilav HaShem bielonei mamre vihu yosehiv Pesach haohel (kichom hayom) HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. It is said (Tehillim 18:36) vatiten li magen yishecho vimincho sisadeini vianvascha tarbeini, You have given me the shield of Your salvation; Your right hand has supported me, and You have treated me with great humility. The words vatiten li magen yishecho refers to Avraham. The words vimincho sisadeini refers to Avraham being saved from the fiery furnace, the famine and the battle with the kings. The words vianvascho tarbeini teaches us that HaShem, so to speak, bestowed Avraham with humility. Avraham was sitting and HaShem, so to speak, was standing. This is what is meant when it is said vayera eilav HaShem.
Question on the Medrash
Why did HaShem allow Avraham to sit while the Divine Presence, so to speak, was standing? Furthermore, why did HaShem demonstrate His humility, so to speak, specifically after Avraham had circumcised himself?
The deeper intention of the Medrash
The Medrash understands that when Avraham circumcised himself, he was undergoing a tremendous sacrifice. In addition to the physical discomfort, Avraham was also going “against the grain,” as it was not considered fashionable in those times to be circumcised. When a Jew acts in a manner that is beyond the laws of nature, HaShem responds in kind. The prophets usually portray HaShem as sitting on His Throne of Glory. When a Jew acts in a manner that goes beyond the laws of nature, however, HaShem, so to speak, descends from His Throne of Glory, and meets the person at his level. This idea is reflected in the Gemara (Megillah 31a) that states that where one finds HaShem’s Greatness, one finds His humility. When Avraham circumcised himself, HaShem viewed this as an act of greatness, and HaShem, so to speak, descended from His level of greatness and humbled Himself to stand, so to speak, before Avraham.
The lesson of the Medrash
We must learn from HaShem’s ways and stand in awe of those who perform acts of greatness. In truth, every second that one is cognizant of HaShem’s Presence in our lives is an act of greatness. Thus, it behooves us to respect every person who we observe following in the ways of HaShem.
Thursday, November 6, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 3
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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View Ramazei DiOraysa:
Hints in the Torah
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Wednesday, November 5, 2008
Doreish Tov on Medrash Rabbah Parashas Lech Lecho 5769 (2)
Doreish Tov on Medrash Rabbah
Parashas Lech Lecho 5769
39:2
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram, HaShem said to Avram… Rabbi Berachiah said that it is said (Shir HaShirim 1:3) lireiach shimanecha tovim shemen turak shimecho, like the scent of goodly oils is the spreading fame of your good deeds. Rabbi Berachiah said that Avraham could be compared to a flask of myrrh oil that was closed tightly with a seal and placed in a corner and did not emit a fragrance. Once the flask was moved it emitted a fragrance. Similarly, HaShem instructed Avraham, “travel from place to place and your name will become great in the world.”
Question on the Medrash
It appears from the words of the Medrash that HaShem wished that Avraham should travel so his name would become known throughout the world. What was the purpose of Avraham’s name becoming known throughout the world?
The deeper intention of the Medrash
I once heard an amazing insight into the statement of the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). The purpose of the chariot is to carry the rider. Similarly, the goal of the Patriarchs was that through their actions, they should be invisible and everyone should recognize the rider, i.e., HaShem’s Presence in the world. In a similar vein we can understand the meaning of the Medrash here. HaShem sought to proclaim His Name throughout the world, and He chose Avraham for this sacred mission.
The lesson of the Medrash
Every second of our lives we have the opportunity to be the chariot for the Divine Presence. It is up to us to remain behind the scenes and to allow HaShem’s Glory to be revealed throughout the world.
Parashas Lech Lecho 5769
39:2
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram, HaShem said to Avram… Rabbi Berachiah said that it is said (Shir HaShirim 1:3) lireiach shimanecha tovim shemen turak shimecho, like the scent of goodly oils is the spreading fame of your good deeds. Rabbi Berachiah said that Avraham could be compared to a flask of myrrh oil that was closed tightly with a seal and placed in a corner and did not emit a fragrance. Once the flask was moved it emitted a fragrance. Similarly, HaShem instructed Avraham, “travel from place to place and your name will become great in the world.”
Question on the Medrash
It appears from the words of the Medrash that HaShem wished that Avraham should travel so his name would become known throughout the world. What was the purpose of Avraham’s name becoming known throughout the world?
The deeper intention of the Medrash
I once heard an amazing insight into the statement of the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). The purpose of the chariot is to carry the rider. Similarly, the goal of the Patriarchs was that through their actions, they should be invisible and everyone should recognize the rider, i.e., HaShem’s Presence in the world. In a similar vein we can understand the meaning of the Medrash here. HaShem sought to proclaim His Name throughout the world, and He chose Avraham for this sacred mission.
The lesson of the Medrash
Every second of our lives we have the opportunity to be the chariot for the Divine Presence. It is up to us to remain behind the scenes and to allow HaShem’s Glory to be revealed throughout the world.
Monday, November 3, 2008
Doreish Tov on Medrash Rabbah Parashas Lech Lecho 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Lech Lecho 5769
39:1
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram lech lecho meiartzecho, HaShem said to Avram, “Go for yourself from your land… Rabbi Yitzchak said that it is said (Tehillim 45:11) shimi vas urii vihati azneich vishichi ameich, hear, O daughter, and see, and incline your ear; forget your people and your father’s house. Rabbi Yitzchak said that this can be compared to a person who was travelling and he saw a castle burning. He said to himself: “it seems that the castle does not have a ruler.” The owner of the castle than appeared to him and declared, “I am the owner of the castle.” Similarly, Avraham our Father said that perhaps the world does not have a ruler. HaShem appeared to him and declared, “I am the ruler of the castle.” It is said (Ibid verse 12) visav hamelech yafyeich ki hu adonayich, then the king will desire your beauty; for he is your master… This is what is meant when it is said vayomer HaShem el Avram, HaShem said to Avram…
The simple meaning of the Medrash
In the simple sense the Medrash is informing us that prior to this week’s parasha we have no mention of HaShem appearing to Avraham. The question then is, why did HaShem appear to Avraham now? The answer is that Avraham was travelling from place to place and he had not yet discovered that HaShem is the Creator and the Ruler of the world. Hashem then appeared to Avraham and informed him that He is the Ruler of the world.
The difficulty with the simple meaning of the Medrash
It is difficult to say that at this stage of his life Avraham did not have the knowledge that HaShem was ruling the world. What, then, does the Medrash mean when it states that Avraham questioned if the world has a ruler?
The deeper intention of the Medrash
The Medrash employs a verse from Tehillim to demonstrate HaShem’s desire of Avraham and of us, His Chosen Nation. The verse in Tehillim is interpreted to mean that the essence of listening is that one should not hear anything else and then he can hear the truth. The Sfas Emes writes that Avraham greatly desired that all of creation would turn themselves to HaShem, and HaShem informed Avraham that he must go for himself. This means that Avraham wished that no one in the world should defy HaShem’s will, and HaShem demonstrated to Avraham that the Jewish People will be the Chosen People and they will dominate the rest of the world. In the metaphor the burning castle reflects the idea that HaShem created many things in the world whose existence is through their negation. Avraham presumed that all forces in the world should be channeled to HaShem so nothing would be lost. Hashem informed Avraham that there are things that at present cannot be incorporated into HaShem’s will, so to speak, and one must distance himself from them.
The lesson of the Medrash
Every Jew has times when he wishes that HaShem would just destroy the evil and then he will be able to sit and study Torah and pray in a peaceful state of mind. The Sfas Emes teaches us based on the words of the Medrash that man must be constantly coming close to HaShem, and in order to do so one must distance himself from evil and cleave to what is good.
Parashas Lech Lecho 5769
39:1
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram lech lecho meiartzecho, HaShem said to Avram, “Go for yourself from your land… Rabbi Yitzchak said that it is said (Tehillim 45:11) shimi vas urii vihati azneich vishichi ameich, hear, O daughter, and see, and incline your ear; forget your people and your father’s house. Rabbi Yitzchak said that this can be compared to a person who was travelling and he saw a castle burning. He said to himself: “it seems that the castle does not have a ruler.” The owner of the castle than appeared to him and declared, “I am the owner of the castle.” Similarly, Avraham our Father said that perhaps the world does not have a ruler. HaShem appeared to him and declared, “I am the ruler of the castle.” It is said (Ibid verse 12) visav hamelech yafyeich ki hu adonayich, then the king will desire your beauty; for he is your master… This is what is meant when it is said vayomer HaShem el Avram, HaShem said to Avram…
The simple meaning of the Medrash
In the simple sense the Medrash is informing us that prior to this week’s parasha we have no mention of HaShem appearing to Avraham. The question then is, why did HaShem appear to Avraham now? The answer is that Avraham was travelling from place to place and he had not yet discovered that HaShem is the Creator and the Ruler of the world. Hashem then appeared to Avraham and informed him that He is the Ruler of the world.
The difficulty with the simple meaning of the Medrash
It is difficult to say that at this stage of his life Avraham did not have the knowledge that HaShem was ruling the world. What, then, does the Medrash mean when it states that Avraham questioned if the world has a ruler?
The deeper intention of the Medrash
The Medrash employs a verse from Tehillim to demonstrate HaShem’s desire of Avraham and of us, His Chosen Nation. The verse in Tehillim is interpreted to mean that the essence of listening is that one should not hear anything else and then he can hear the truth. The Sfas Emes writes that Avraham greatly desired that all of creation would turn themselves to HaShem, and HaShem informed Avraham that he must go for himself. This means that Avraham wished that no one in the world should defy HaShem’s will, and HaShem demonstrated to Avraham that the Jewish People will be the Chosen People and they will dominate the rest of the world. In the metaphor the burning castle reflects the idea that HaShem created many things in the world whose existence is through their negation. Avraham presumed that all forces in the world should be channeled to HaShem so nothing would be lost. Hashem informed Avraham that there are things that at present cannot be incorporated into HaShem’s will, so to speak, and one must distance himself from them.
The lesson of the Medrash
Every Jew has times when he wishes that HaShem would just destroy the evil and then he will be able to sit and study Torah and pray in a peaceful state of mind. The Sfas Emes teaches us based on the words of the Medrash that man must be constantly coming close to HaShem, and in order to do so one must distance himself from evil and cleave to what is good.
Friday, October 31, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 11
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 11
Tefillah Thoughts
Praying with the Tzibur brings to holiness and this idea is reflected in Yitzchak
The Mishna in Avos (1:2) states that the world stands on three things: Torah, Avodah (service) and Gemilus Chasadim. The Pinei Menachem writes that these three ideas correspond to the three Patriarchs, Avraham, Yitzchak and Yaakov. Avraham embodied the attribute of chesed, kindness, and Yaakov symbolized Torah. Yitzchak represented Avodah, service. When the Bais HaMikdash stood the Avodah was performed through the sacrifices. Without the Bais HaMikdash the Avodah is performed through Torah study and prayer. The way for us to be elevated through Torah study and prayer is by joining together as a Tzibur. Regarding Yitzchak, who was the pillar of service, i.e. prayer, it is said that his eifer, ashes, was tzavur, gathered before HaShem. The idea of “his ashes” alludes to the Avodah that he sacrificed himself for, as if he had become ash. This sacrifice remained for future generations. When the Jewish People gather together they can reach high levels of holiness. It is said in the name of the Baal HaTanya that when ten Jews gather together (for prayer) the holiness is so great that even the angels are fearful of being in the presence of those Jews. This is the attribute known as pachad Yitzchak, the fear of Yitzchak.
Tefillah Teachings
Washing the hands before praying
One does not have to dry his hands after washing them in preparation for prayer. One should also wash his hands prior to praying Mincha and Maariv. Even if one has already washed his hands in the morning, if he later touched an area which is normally covered and is a sweaty area, or if he scratched his head, or if he did not initially wash until his wrist, he must wash his hands again before praying.
Tefillah Translated and Elucidated
Adon Olam
Vihu echod viein sheini lihamshilo lihachbira, He is one – there is no second to compare to Him, to declare as His equal. I have always been troubled by the word lihachbira, to declare as his equal. The root word of lihachbira is chaver, a friend. Can one even contemplate that he is the friend of HaShem? Perhaps the answer to this question is that Dovid HaMelech writes (Tehillim 119:63) chaver ani lichol asher yireiucha ulishomrei pikudecha, I am a friend to all who fear You, and to those who keep your precepts. Rabbeinu Bachye (Bereishis 23:2) writes that the city of Chevron was thus called because the souls of those buried there were connected to their root, which is HaShem’s Throne of Glory. Thus, we see that it is possible to have an attachment to HaShem, so to speak, in the way of a friendship. Nonetheless, we declare that HaShem has no equal, as no matter how close one is to HaShem, he is still not HaShem’s equal.
Tefillah Tale
Rav Shimshon Shares His Trade Secrets and Gives A Lesson in How To Daven
Rav Shimshon Pincus was known for his extraordinarily passionate tefillos. Indeed, the sefer that he authored on the subject (Shearim BaTefila) has become a classic.
Rav Goldenthal (Rav Shimshon’s ‘boss’, the pioneer of the Torah community of Ofakim, and the one who brought Rav Shimshon to the town) shared with me the story about an Avreich he was close to, who had been married some time with no children. The fellow asked Rav Shimshon to daven for him, and he promised to do so. One day, when he felt especially despondent, the Avreich went to ask Rav Shimshon if, in fact, he had remembered him in his tefillos. The Rav admitted that he had forgotten to, and thought for a minute. ‘I have an idea,’ he said, ‘Call your wife, and tell her you will be home late. Then let's go for a drive.’
They got in the car, and Rav Shimshon drove a while, until they approached a peaceful orchard, which was desolate at that time of year. It was approaching evening, and Rav Shimshon told him that they would each stand under a tree and beseech Hashem for a yeshuah.
As they began to daven, Rav Shimshon suddenly got into his car and began to drive. He waved at the shocked Avreich, and called out, ‘I’ll pick you up in an hour.’
The fellow described his feelings to Rav Goldenthal. It was dark, and he was in a deserted place, inhabited only by animals and the occasional Bedouin wanderer. He felt a feeling of panic and dread that he had never before experienced, which only compounded brokenness and sorrow.
Suddenly, he realized with unprecedented clarity that he was totally in the hands of Hashem, and now completely alone with Him. He began to cry to Him from the very depths of his soul, and before he knew it, Rav Shimshon drove up, a broad smile on his face. ‘You davened well...’
Nine months later he had his first child. [Reprinted with permission from Revach.net]
Tefillah Test
Eradicating Amalek from our hearts by reciting Shema
Last week we posed the question: the Medrash (Tanchumah Ki Seitzei §11) states that HaShem’s Name and Throne are not complete until any vestige of Amalek is eradicated from the world. If this is so, why do we recite in the blessing following Shema in the morning the words lidor vador hu kayam ushemo kayam vichiso nachon, from generation to generation He endures and His Name endures and His throne is well established. Perhaps the answer to this question is that when we recite Shema, we are accepting on ourselves the yoke of HaShem’s Kingship. While it is true that Moshiach has not yet arrived, our affirmation of HaShem’s Kingship is in a sense a demonstration that the forces of evil cannot dominate us. Thus, we can declare that from generation to generation He endures and His Name endures and His throne is well established.
This week’s question is why is it important to recite geulah immediately prior to reciting Shemone Esrei? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 11
is sponsored anonymously
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
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