It is said (Devarim 30:6) umal HaShem Elokecho es livovicho vies livav zarecha liahavah es HaShem Elokecho bichol livovicho uvichol nafshicho limaan chayecho, Hashem, your G-d, will circumcise your heart and the heart of your offspring, to love hashem, your G-d, with all your heart and with all your soul, that you may live. The Baal HaTurim writes that the first letters of the words es livovicho vies livav spell out the word Elul. This alludes to the idea that in the month of Elul we are close to HaShem and He assists us in the repentance process. The Baal HaTurim adds an interesting caveat to this acrostic. He writes that based on this acrostic Jews have a custom to arise early from Rosh Chodesh Elul and on to recite Selichos, supplications to HaShem for forgiveness. Furthermore, the Baal HaTurim writes, it is said (Tehillim 27:13) lulei heemanti liros bituv HaShem [bieretz hachaim], had I not trusted that I would see the goodness of HaShem [in the land of life!] The word lulei, when the letters are rearranged, spell the word Elul. This teaches us that from Elul and on, I (Dovid Hamelech) trembled before HaShem.
Throughout Elul we have a custom to recite this psalm beginning with the words LiDovid HaShem ori and contains the verse lulei heemanti… It is striking that the first letters of the words lulei heemanti liros bituv equal in gematria the word Elul (67). Furthermore, the word at the end of the verse, chaim, life (68), also equals in gematria the word Elul. Additionally, previous verses (7-8) in this psalm states shema hashem koli ekra vichaneini vaaneini lecho amar libi bakshu fanai es panecho HaShem avakeish, HaShem, hear my voice when I call, be gracious toward me and answer me. In Your behalf, my heart has said, “Seek My presence.” Your Presence, Hashem, do I seek. When the first letters of the words vaaneini lecho amar libi are rearranged they spell out the word Elul. These hints are clear proofs that this psalm is appropriate to recite during the month of Elul. HaShem should grant us the ability to see more wonders in His Torah!
Showing posts with label Baal HaTurim. Show all posts
Showing posts with label Baal HaTurim. Show all posts
Wednesday, August 11, 2010
Wednesday, December 2, 2009
Shabbos: Ta’am HaChaim Vayishlach 5770
שבת טעם החיים וישלח תש"ע
Shabbos: Ta’am HaChaim Vayishlach 5770
Wisdom is creation
Introduction
ויענו בני יעקב את שכם ואת חמור אביו במרמה וידברו אשר טמא את דינה אחתם, Yaakov’s sons answered Schechem and his father cleverly and they spoke (because he had defiled their sister Dinah). (Bereishis 34: 13)
In this week’s parasha the Torah records how Shechem, the son of Chamor the Chivite, kidnapped Dena, the daughter of Yaakov, and violated her. The sons of Yaakov heard about this violation and they were incensed. The Torah then records how Shimon and Levi, the two sons of Yaakov, slaughtered the entire city of Shechem and released Dena from captivity. It is noteworthy that in the response to Shechem and his father, the Torah states that the sons of Yaakov answered “cleverly.” Rashi cites the Targum who renders the word bimirmah, normally translated as deceitfully, to mean bichochma, with wisdom. One must wonder why the Torah did not merely use the word bichochma if the meaning of bimirmah is with wisdom. This question is also relevant regarding the episode where Yaakov received the blessings from Yitzchak, and Esav felt like he was cheated. It is said (Bereishis 27:35) vayomer ba achicha bimirmah vayikach birchasecha, but he said, “Your brother came with cleverness and took your blessing.” Rashi there also cites the Targum who renders the word bimirmah as bichochma, with wisdom. As we mentioned previously, it needs to be understood why the Torah did not merely use the word bichochma.
Different names for a midwife
To understand why the Torah uses the word bimirmah, literally translated as deceitfully, when it means bichochma, with wisdom, we must analyze what chochma means and how the word is used in other contexts. We find that the Torah refers to a midwife as a miyaledes, i.e. one who helps a woman give birth, or a chayah, literally translated as a wild animal. The Gemara, however, refers to a midwife as a chachama, a wise woman. What is the meaning of this? In order to understand this, let us examine other instances where the word chochma is used. The Gemara (Rosh Hashanah 29b) states that the blowing of a shofar on Rosh Hashanah is not a melachah, an act of labor. Rather, shofar blowing is a chochma, an act of wisdom. What is the explanation of this Gemara?
Shofar blowing is a declaration that we are a part of HaShem’s essence
It is said (Shemos 1:15) vayomer melech Mitzrayim lamiyaldos haivrios asher sheim haachas Shifra visheim hasheinis Puah, the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah. The Baal HaTurim writes that the word shifra appears twice in Scripture. One instance is in this verse, and the second is a verse that states (Iyov 26:13) birucho shamayim shifrah, by His breath the heavens were spread. The Baal HaTurim writes that if a child is born and appears lifeless, the midwife will take a cylinder and place it on the child’s stomach and blow into the cylinder and this will restore life into the child. It would appear from the Baal HaTurim that this would also be the definition for the word Shofar. The Zohar states that man dinafach midilei nafach, one who breathes is breathing from Him, i.e. HaShem,. Similarly, when we blow Shofar on Rosh Hashanah, we are, so to speak, blowing from HaShem Himself. This premise can help us answer a difficulty that is raised regarding the Gemara that explains the function of the Shofar. The Gemara (Rosh Hashanah 16a) states that on Rosh Hashanah we recite verses of malchuyos, kingship, zichronos, remembrances, and Shofros, the blowing of a Shofar. We recite verses of malchuyos so that we should proclaim HaShem as our king. We recite verses of zichronos so that HaShem will remember us for the good. This is performed with the Shofar. The difficulty with this Gemara is that the Medrash (Mechilta Yisro) states that when the Jewish People requested from HaShem that He give them mitzvos to perform, HaShem responded that first they must accept HaShem’s kingship. How, then, can the Gemara state that we accept HaShem’s kingship by blowing Shofar, if Shofar itself is a mitzvah? Would it not be proper to first accept HaShem as king and then perform His mitzvah of blowing Shofar? The answer to this question is that the essence of blowing Shofar is a declaration of HaShem’s kingship, as our blowing Shofar is a declaration that we are a part of HaShem. This is the greatest reflection of our declaration of HaShem’s kingship.
Shofar blowing is the creation of life
We can now understand why the Gemara states that Shofar blowing is not a melachah, an act of labor. Rather, Shofar blowing is a chochma, a wisdom. This is because essentially the blowing of Shofar is symbolic of birth itself, when HaShem, Who is the Source of all wisdom, breathes life into us. In a similar vein, the function of the midwife is to revive the lifeless child. It is for this reason that the midwife is referred to in the Gemara as a chachama, a wise woman. (A midwife is also called a chachama, a wise woman, because she has the ability to foretell what will happen in the future, and the Gemara (Tamid 32a) states eizehu chacham haroeh es hanolad, who is wise? One who can see what will happen in the future.)
The world was created with wisdom
We see that chochma reflects the idea of creation itself. It is no wonder, then, that when the Torah states (Bereishis 1:1) Bereishis bara Elokim, in the beginning of G-d’s creating, the Targum Yerushalmi translates these words as bichochma bara HaShem, with wisdom HaShem created. This idea is also reflected in the verse that states (Mishlei 3:19) HaShem bichochma yasad aretz, HaShem founded the earth with wisdom. With this understanding of the concept of chochma we can now gain insight into why the Torah states that Yaakov came with mirmah to receive the blessings from Yitzchak and why Yaakov’s sons spoke with mirmah to Shechem and his father. However, one more introduction is necessary to explain this word usage.
The Binding of Yitzchak was in a sense an act of creation
HaShem instructed Avraham to bring his son Yitzchak up as an offering. Subsequent to HaShem’s command to Avraham not to slaughter his son, Avraham discovered a ram in the thicket and he offered the ram in place of Yitzchak. The commentators write that had Avraham slaughtered Yitzchak, he would have essentially destroyed the Jewish People. With this thought in mind, we can now understand why Avraham chose to slaughter a ram and it is specifically the Shofar of the ram that we blow on Rosh Hashanah. Avraham was demonstrating that had he slaughtered Yitzchak, the world would have come to an end. Now that Yitzchak was saved, the world, in a sense, was recreated. It is noteworthy that according to most opinions, the Akeidah, the Binding of Yitzchak, occurred on Rosh Hashanah. Thus, on Rosh Hashanah we blow the Shofar, which is an extension of HaShem Himself, and in the words of the Medrash, we become like new people on this day.
The blessings that Yaakov received and the punishment meted out to the city of Shechem were acts of wisdom, i.e. creation of the Jewish People
This idea of creation is also reflected in the blessings that Yitzchak conferred upon Yaakov. Yitzchak was initially prepared to confer the blessings on Esav. Through the tactics of Rivka, Yaakov was able to receive the blessings. It is not always apparent from world events that Yaakov received the blessings, as the gentiles seem to be well endowed. Can we imagine what would have happened had Esav actually received all the blessings? To state it succinctly, this would have been the end of the Jewish People. Thus, Yaakov was forced to come with mirmah, which is translated as bichochma, with cleverness, to ensure the continuity of the Jewish People. Similarly, after Shechem kidnapped and violated Dena, it is said (Bereishis 34:7) uvinei Yaakov bau min hasadeh kishamam vayisyatzevu haanashim vayichar lahem meod ki nevalah asah viYisroel lishkav es bas Yaakov vichein lo yeiaseh, Yaakov’s sons arrived from the field, when they heard; the men were distressed, and were fired deeply with indignation, for he had committed an outrage in Israel by lying with a daughter of Yaakov – such a thing may not be done. In the eyes of Yaakov’s sons, the violation of their sister was more than just an immoral act. By its very nature it was an outrage and an abomination for the Jewish People. In other words, the Jewish People could not continue in this manner, and something had to happen to rectify this situation. Yaakov’s sons therefore spoke bimirmah, cleverly, to Shechem and his father, as they were set on recreating the Jewish People by meting out justice to the perpetrator and those who supported him.
To summarize, the concept of chochma is to go beyond a mere physical act. The definition of chochma by the Kabbalists is koach mah, a power from unknown. Chochma transcends this physical world, and that is the reason that the word chochma takes on the very essence of creation.
The Shabbos connection
Continuing the theme that Shofar blowing is not a melachah but a chochma, we can better understand why the Torah instructs us not to perform any melachah, an act of labor, on the Holy Shabbos. The Shabbos transcends all physicality, as the Zohar refers to Shabbos as yoma dinishmasa, the Day of the Soul. Thus, we should approach the Holy Shabbos with an understanding that there is much wisdom contained in this day. HaShem should allow us to ascend the spiritual ladder on Shabbos and “create” worlds and perpetuate the existence of His Chosen Nation.
Shabbos Stories
So be it!
Shlomo Katz writes: Reb Yaakov Yosef Katz zt”l (late 1800s; known as the “Toldos”), one of the leading disciples of the Baal Shem Tov, was visited a certain town when he was approached by an inhabitant of a neighboring village and asked to attend the circumcision of the man’s son on that day. “I will even honor you to be the sandak / godfather,” the villager said.
The Toldos agreed, but only on the condition that he could sit in another room and study Torah until all of the preparations had been completed and he would not have to wait idly for the ceremony to begin. The villager agreed.
When everything had been prepared and the baby had arrived, the villager went to call Reb Yaakov Yosef. However, when they returned to the place where the bris milah was to be held, the villager was chagrined to discover that one guest had left and there was no longer a minyan. He quickly ran outside and pleaded with the first Jew he saw: “Please come to my son’s bris milah.”
The man responded, “Zohl zein azoi” / “So be it!” “Can I offer you an honor?” the villager inquired. “So be it!” the tenth man responded. To every question he was asked, he answered: “So be it!”
After the circumcision, the Toldos asked that this man be brought to him, but the man had vanished. So the Toldos asked in heaven who the man was, and he was told that it was Eliyahu Hanavi, who had been sent to teach the assembled the importance of accepting G-d’s judgment in all circumstances. “So be it!” should be a Jew’s response to everything that he experiences in life.
As the Toldos was preparing to leave town, a stranger approached him and asked if he could share the sage’s carriage. “Who are you?” the Toldos asked. “So be it!” the stranger responded (apparently rebuking the sage for not agreeing immediately to share his ride).
When the tzaddik Reb Yitzchak Matisyahu Luria zt”l heard this story, he commented: On each day of Creation, the Torah says, “And it was so!” But why does the Torah say, “And it was so!” at the very end of creation when nothing new had been created? That, answered Reb Luria, was Adam’s statement, accepting that G-d in His Wisdom had created the world exactly as He saw fit. “So be it!” (Quoted in Otzros Tzaddikei Ugeonei Hadoros)
What about a back-up plan?
Rabbi Yissachar Frand writes: At approximately the turn of the century, the Russian government wanted to impose a rule that Russian subjects would have to be taught in the Volozhiner Yeshiva. The alternative was that the Yeshiva would be shut down.
[I am not trying to draw any parallels to today. We are not talking about the pros or cons of secular education; I am merely trying to bring out a point. We cannot compare Russia circa 1900 to the United States circa 2000.]
The Netziv was faced with the question: “Do I permit Russian subjects to be taught in the Volozhiner Yeshiva, or do I close the Yeshiva?” In order to understand the significance of that decision, we must remember that there were no other Yeshivos. Closing the Volozhiner Yeshiva did not mean that the students would switch to others. Volozhin, with its 400 students, was the only Yeshiva in Russia.
The Netziv’s dilemma was: should he allow Russian subjects to be taught for a couple of hours a day, or should he close the Yeshiva. What did the Netziv do? The Netziv closed the Yeshiva! But – “what’s going to be?” The Netziv responded, “That is G-d’s issue. It is His Torah. He knows He wants it learned. It is His problem.” The Netziv had to do what was right, despite the ramifications.
So the Netziv closed the Yeshiva. At the time when the Netziv made his decision, he did not know what the result would be. In actuality, as a result of closing Volozhin, many other Yeshivos were started across Russia, Poland and beyond. Closing the Yeshiva in Volozhin caused Torah to be spread. The entire Yeshiva movement today can be traced back to that one Yeshiva in Volozhin! But the Netziv did not know what the outcome would be. He did not know “what’s going to be,” and he did not care. He only knew what was right. This was the approach of Avraham Avinu, and this was the approach of Gedolei Yisroel.
I would like to tell over an incident which I recently heard from Rav Pam, shlita (and again I am not trying to bring any parallels to today). Reb Chaim Soloveitchik had a son named Rav Velvel Soloveitchik, who later became the famous Brisker Rav in Eretz Yisroel.
A relative of Reb Chaim once came to him and suggested that Rav Velvel learn the Russian language. The relative said, “Today, to be a Rabbi, one has to know how to speak Russian. It is time for Rav Velvel to learn Russian.” To which Reb Chaim responded “So, he won’t be a Rabbi.”
The man persisted, “Well, to be a businessman, it is certainly necessary to know Russian.” Reb Chaim responded, “So, he won’t be a businessman.”
So the man said, “Even to be a Rosh Yeshiva today, one must know Russian - to speak to the students and to the parents.” Reb Chaim responded, “So, he won’t be a Rosh Yeshiva.”
Finally the man inquired “If he won’t be a Rav and he won’t be a businessman and he won’t be a Rosh Yeshiva, what will be with him?” Reb Chaim answered, “He will be a poor man who knows Shas by heart!”
In other words, “What is going to be? I don’t know what is going to be. But I know that I do not want my son Velvel learning Russian.”
Again, no parallels to today. But the lesson to be learned is that one must do what he feels is right, is in accordance with the Torah, and “let the chips fall where they may.” The consequences are G-d’s business.
Are we “on the list?”
Rabbi Eliyahu Hoffman writes: The holy Rebbe, Reb Ber of Radoshitz zt”l was one of the great disciples of the Maggid of Koznitz zt”l. He later became a leader in his own right. During his years in Koznitz, there was a friend, R’ Hersh, with whom he was especially close. It was thus with great pleasure that many years later, R’ Hersh suddenly arrived in Radoshitz for an unexpected visit. After catching up on times passed, R’ Hersh got to the point: “Baruch HaShem, my oldest daughter is engaged to be married. However, I have not the means to pay for her wedding, let alone cover her dowry. The holy Rebbe, the Maggid, has given me a letter; he asks anyone who can to help me.”
R’ Ber couldn’t help noticing the tear glistening in his friend’s eye. It saddened him to see R’ Hersh, a man of great distinction, brought to wandering from town to town asking for handouts. Yet what was he to do? R’ Ber himself subsisted on a minimal budget.
“My dear friend, were it that I had any spare money, I would not withhold from you my last coin. Alas, I have not even one coin to give you. Furthermore, everyone here knows me and my situation—I deserve no great honor, and am not given any. If I were to go around collecting for you, they would give me small change at best. I feel it is best that you collect yourself; your manner bears witness to your great stature. There is a wealthy man in Radoshitz, and I pray he will give you generously…”
R’ Hersh hid his disappointment. “Okay, thanks all the same. I guess your name doesn’t appear on the list! Peace to you.” And with that he left.
“My name doesn’t appear on the list?” R’ Ber wondered. “What list? What did he mean?” He tried to get his friend’s comment out of his mind, but his thoughts kept returning to it. He put on his coat, and started running after R’ Hersh. He caught up with him a few minutes later.
“R’ Hersh - stop! I must ask you: What list were you talking about?”
“Oh,” he said, “when I approached the holy Maggid, and he gave me my letter, I said, ‘Rebbe, I’ve never done this before - I don’t know how to ask people for money!’ The Rebbe told me, ‘R’ Hersh, don’t worry. Each town you arrive in, someone will approach you and help you collect. You will not have to beg for yourself.’ ‘But why would someone want to suffer the shame of begging on my behalf - who am I to deserve such treatment?’ I asked. ‘Don’t worry,’ the Maggid told me. ‘HaShem has a list. On His list it’s already written down exactly who will help you in each town. All you have to do is go…’
“When I came to Radoshitz, I thought to myself, ‘Whose name could be on HaShem’s list?’ I could think of no-one here more worthy than you, so I was sure you were on the list. That’s why I came to you. When you weren’t able to help me, I figured you weren’t on HaShem’s list. Perhaps that wealthy man you told me about, maybe he’s the one…”
R’ Ber was obviously affected by his words. “Tell me - how much do you need?”
“Four hundred gulden.”
“Come, let’s see what happens.” R’ Ber took his letter and began walking through the marketplace. Seeing a familiar face, he approached a merchant and, showing him the letter, he asked if he could help his friend. “R’ Ber, you’ve arrived at a most opportune moment. I just completed a very profitable deal - today I made 4,000 gulden. Take 400 gulden - it’s my tithe!”
R’ Ber was taken aback. After thanking the merchant, he sat down on a bench with his friend. His eyes filled with tears. “I guess I was on HaShem’s list after all - but I almost lost my chance!”
Setting things in motion
Rabbi Hoffman writes further: The holy Bais Yosef, Rabbi Yosef Cairo of Tzefas, author of the Shulchan Aruch (Code of Jewish Law), once invested many hours in order to understand an extremely difficult Mishnah he was studying. A certain question plagued him, and try as he might, he could not come up with an answer. It was only after working for an extended period of time that an answer was revealed to him, and he came to understand the Mishnah’s true peshat. His joy knew no bounds. I rejoice with Your words like one who has come across a great treasure! (Tehillim/Psalms 119:162)
Later that day, he went to Bais Medrash to learn. To his amusement, a pair of young boys sitting at his table just happened to be studying the same Mishnah. “I don’t understand,” said one bachur to the other, and proceeded to pose the exact question that had bothered Rabbi Cairo. After giving it but a moment's thought, his friend said he thought he understood, and went on to explain the Mishnah using the same logic the Bais Yosef had toiled so long to grasp.
Rabbi Yosef was crestfallen. Was he so distant from the light of the Torah that he had to extend great effort to figure out what a young boy had come up with in a matter of minutes? It is known that the Bais Yosef had a maggid (an angel) that, on occasion, would teach him Torah (indeed, he even wrote a sefer, Maggid Meisharim, chronicling his conversations with his maggid). “Do not let this bother you,” the maggid told him. “Let me explain what happened. The light of the Torah is very great and ethereal. To bring such great light down to the realm of the physical is no mean feat. Thus, for you to grasp the true understanding of the Mishnah required tremendous effort. Once, however, you succeeded in explaining the Mishnah, you infused the world with a new and holy light, which was subsequently ‘available’ for others to perceive with far greater ease. This is why what came so difficultly for you, was a matter of relative ease for those boys.” [Reprinted with permission from www.Torah.org]
Rav Yehonasan Eibshitz - Violating A DiRabbanan Means Death: The penalty for violating any Mitzvah DiRabbanan is death.
Yet by Mitzvos min HaTorah few and far between carry the death penalty. How could it be that a decree made by mere flesh and blood be punished more severely than then going against the will of the Melech Malchei HaMilachim? This is the question that a ruler in Vienna asked Rav Yehonasan Eibshitz.
He answered with a Mashal. He said to the ruler as follows: You are an important minister and very close to the king. If you were to tell me now to get out of here and I didn't listen, you would have the right to beat me and even imprison me. But if you were to take a spear and kill me on the spot, you would need to answer to a very angry King because my infraction is not so severe that I warrant death. On the other hand if I walk outside and one of the soldiers on guard were to scream for me to get away thinking I was a threat, if I would not listen he would kill me with a single bullet and be correct in doing so. He would even be honored for his deed.
The reason for this is that because he is so low, he needs the authority and backing to be able to do his job. If every drunkard were to disobey him and laugh in his face, his job would be worthless. However an important minister needs no such backing and any punishment he gives out must be in line with the severity of the crime.
The Medrash says that HaShem asked Chochma what to do with a sinner and it said Reshaim must be treated badly. The Neviim said kill him. The Torah said let him bring a Korban, and HaShem said let him do teshuvah.
The Chachomim make rules to safeguard the Torah. If they are violated, even though they are manmade and don't go against the Torah itself, the violator must be killed. Only HaShem can pardon because it does not detract from His Kavod or His power, the slightest bit.
The Kotzker Rebbe Was In No Rush To Send Reb Leibele Eiger Back Home
Rav Leibele Eiger the grandson of Rabbi Akiva Eiger married and lived by his father-in-law’s home learning day and night. He became part of the Shul of the Chozeh of Lublin, where he became friendly with a group of young men who traveled to Kotzk and persuaded Rav Leibele to join them. The Kotzker Rebbe was very happy with this cherished new talmid and told the Chidushei HaRim that he would walk 400 parsa to find a talmid like this.
When his father-in-law found out that his new son-in-law was in Kotzk, he came to retrieve him but Rav Leibele didn't want to go, instead he wanted to stay and bask in the Kedusha of Kotzk. His father-in-law went to the Rebbe to complain. He asked the Rebbe, “is this right? The passuk says in Ki Seitzei (24:5), “naki yihiyeh libaischa shana achas,” a newlywed should be free for his home one year.”
The Rebbe replied, “had I believed that he is so free in your house like he is here in Kotzk, I would have commanded him to go back home!” (Iturei Torah)
The Alter Of Novhardok - A Good Steak Changes Everything"
“Ki hashochad yiaver einei chachomim,” because bribery blinds the eyes of the wise (Shoftim 16:19). Chazal warn us that the smallest favor can blind the smartest and greatest tzaddik in his judgment of a fellow Jew even if he is in no way corrupt.
Rav Moshe Shternbuch brings the following story with the Alter of Novhardok whose deep understanding of the human psyche unmasked a person slandering his friend. A person once came to the Alter of Novhardok and told him that the Shochet in town is not a Yiras Shamayim and his Shechita should be pasul. The Alter explained to him that since his testimony does not reach the bar to remove the Shochet from his position, the Shochet can remain. However there is a rule of “shavya anafshei kichaticha diisura,” meaning that since in the witnesses own words the Shochet is pasul, he may not eat from his shechita, although the general public may continue to do so. Suddenly the person started backtracking saying that he never meant to say that he was pasul, only to check into his behavior and/or to search for a better shochet etc., etc.
From here said the Alter we learn that when a person wants to be a Kanai he is prepared to destroy another Jew, but not his next meal. When his food is at stake the truth suddenly appears otherwise. [Reprinted with permission from www.Revach.net]
It is almost one!
Countless times, Rebbe Moshe Mordechai Biderman of Lelov-Jerusalem was seen to look at his watch close to one o’clock and exclaim, “It’s almost one!” No one knew what this was about.
But finally they discovered its meaning. Once, the Rebbe looked at his watch and cried out, “Oy! In a little while it’ll be one!” Then suddenly he trembled and called out, “In a little while God will be king over all the earth; in that day God will be one and His name will be one!” (Moshe Ish HaElokim, vol.1, p.153) [Daily Maggid from Rabbi Yitzchak Buxbaum]
Shabbos: Ta’am HaChaim Vayishlach 5770
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Shabbos: Ta’am HaChaim Vayishlach 5770
Wisdom is creation
Introduction
ויענו בני יעקב את שכם ואת חמור אביו במרמה וידברו אשר טמא את דינה אחתם, Yaakov’s sons answered Schechem and his father cleverly and they spoke (because he had defiled their sister Dinah). (Bereishis 34: 13)
In this week’s parasha the Torah records how Shechem, the son of Chamor the Chivite, kidnapped Dena, the daughter of Yaakov, and violated her. The sons of Yaakov heard about this violation and they were incensed. The Torah then records how Shimon and Levi, the two sons of Yaakov, slaughtered the entire city of Shechem and released Dena from captivity. It is noteworthy that in the response to Shechem and his father, the Torah states that the sons of Yaakov answered “cleverly.” Rashi cites the Targum who renders the word bimirmah, normally translated as deceitfully, to mean bichochma, with wisdom. One must wonder why the Torah did not merely use the word bichochma if the meaning of bimirmah is with wisdom. This question is also relevant regarding the episode where Yaakov received the blessings from Yitzchak, and Esav felt like he was cheated. It is said (Bereishis 27:35) vayomer ba achicha bimirmah vayikach birchasecha, but he said, “Your brother came with cleverness and took your blessing.” Rashi there also cites the Targum who renders the word bimirmah as bichochma, with wisdom. As we mentioned previously, it needs to be understood why the Torah did not merely use the word bichochma.
Different names for a midwife
To understand why the Torah uses the word bimirmah, literally translated as deceitfully, when it means bichochma, with wisdom, we must analyze what chochma means and how the word is used in other contexts. We find that the Torah refers to a midwife as a miyaledes, i.e. one who helps a woman give birth, or a chayah, literally translated as a wild animal. The Gemara, however, refers to a midwife as a chachama, a wise woman. What is the meaning of this? In order to understand this, let us examine other instances where the word chochma is used. The Gemara (Rosh Hashanah 29b) states that the blowing of a shofar on Rosh Hashanah is not a melachah, an act of labor. Rather, shofar blowing is a chochma, an act of wisdom. What is the explanation of this Gemara?
Shofar blowing is a declaration that we are a part of HaShem’s essence
It is said (Shemos 1:15) vayomer melech Mitzrayim lamiyaldos haivrios asher sheim haachas Shifra visheim hasheinis Puah, the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifrah and the name of the second was Puah. The Baal HaTurim writes that the word shifra appears twice in Scripture. One instance is in this verse, and the second is a verse that states (Iyov 26:13) birucho shamayim shifrah, by His breath the heavens were spread. The Baal HaTurim writes that if a child is born and appears lifeless, the midwife will take a cylinder and place it on the child’s stomach and blow into the cylinder and this will restore life into the child. It would appear from the Baal HaTurim that this would also be the definition for the word Shofar. The Zohar states that man dinafach midilei nafach, one who breathes is breathing from Him, i.e. HaShem,. Similarly, when we blow Shofar on Rosh Hashanah, we are, so to speak, blowing from HaShem Himself. This premise can help us answer a difficulty that is raised regarding the Gemara that explains the function of the Shofar. The Gemara (Rosh Hashanah 16a) states that on Rosh Hashanah we recite verses of malchuyos, kingship, zichronos, remembrances, and Shofros, the blowing of a Shofar. We recite verses of malchuyos so that we should proclaim HaShem as our king. We recite verses of zichronos so that HaShem will remember us for the good. This is performed with the Shofar. The difficulty with this Gemara is that the Medrash (Mechilta Yisro) states that when the Jewish People requested from HaShem that He give them mitzvos to perform, HaShem responded that first they must accept HaShem’s kingship. How, then, can the Gemara state that we accept HaShem’s kingship by blowing Shofar, if Shofar itself is a mitzvah? Would it not be proper to first accept HaShem as king and then perform His mitzvah of blowing Shofar? The answer to this question is that the essence of blowing Shofar is a declaration of HaShem’s kingship, as our blowing Shofar is a declaration that we are a part of HaShem. This is the greatest reflection of our declaration of HaShem’s kingship.
Shofar blowing is the creation of life
We can now understand why the Gemara states that Shofar blowing is not a melachah, an act of labor. Rather, Shofar blowing is a chochma, a wisdom. This is because essentially the blowing of Shofar is symbolic of birth itself, when HaShem, Who is the Source of all wisdom, breathes life into us. In a similar vein, the function of the midwife is to revive the lifeless child. It is for this reason that the midwife is referred to in the Gemara as a chachama, a wise woman. (A midwife is also called a chachama, a wise woman, because she has the ability to foretell what will happen in the future, and the Gemara (Tamid 32a) states eizehu chacham haroeh es hanolad, who is wise? One who can see what will happen in the future.)
The world was created with wisdom
We see that chochma reflects the idea of creation itself. It is no wonder, then, that when the Torah states (Bereishis 1:1) Bereishis bara Elokim, in the beginning of G-d’s creating, the Targum Yerushalmi translates these words as bichochma bara HaShem, with wisdom HaShem created. This idea is also reflected in the verse that states (Mishlei 3:19) HaShem bichochma yasad aretz, HaShem founded the earth with wisdom. With this understanding of the concept of chochma we can now gain insight into why the Torah states that Yaakov came with mirmah to receive the blessings from Yitzchak and why Yaakov’s sons spoke with mirmah to Shechem and his father. However, one more introduction is necessary to explain this word usage.
The Binding of Yitzchak was in a sense an act of creation
HaShem instructed Avraham to bring his son Yitzchak up as an offering. Subsequent to HaShem’s command to Avraham not to slaughter his son, Avraham discovered a ram in the thicket and he offered the ram in place of Yitzchak. The commentators write that had Avraham slaughtered Yitzchak, he would have essentially destroyed the Jewish People. With this thought in mind, we can now understand why Avraham chose to slaughter a ram and it is specifically the Shofar of the ram that we blow on Rosh Hashanah. Avraham was demonstrating that had he slaughtered Yitzchak, the world would have come to an end. Now that Yitzchak was saved, the world, in a sense, was recreated. It is noteworthy that according to most opinions, the Akeidah, the Binding of Yitzchak, occurred on Rosh Hashanah. Thus, on Rosh Hashanah we blow the Shofar, which is an extension of HaShem Himself, and in the words of the Medrash, we become like new people on this day.
The blessings that Yaakov received and the punishment meted out to the city of Shechem were acts of wisdom, i.e. creation of the Jewish People
This idea of creation is also reflected in the blessings that Yitzchak conferred upon Yaakov. Yitzchak was initially prepared to confer the blessings on Esav. Through the tactics of Rivka, Yaakov was able to receive the blessings. It is not always apparent from world events that Yaakov received the blessings, as the gentiles seem to be well endowed. Can we imagine what would have happened had Esav actually received all the blessings? To state it succinctly, this would have been the end of the Jewish People. Thus, Yaakov was forced to come with mirmah, which is translated as bichochma, with cleverness, to ensure the continuity of the Jewish People. Similarly, after Shechem kidnapped and violated Dena, it is said (Bereishis 34:7) uvinei Yaakov bau min hasadeh kishamam vayisyatzevu haanashim vayichar lahem meod ki nevalah asah viYisroel lishkav es bas Yaakov vichein lo yeiaseh, Yaakov’s sons arrived from the field, when they heard; the men were distressed, and were fired deeply with indignation, for he had committed an outrage in Israel by lying with a daughter of Yaakov – such a thing may not be done. In the eyes of Yaakov’s sons, the violation of their sister was more than just an immoral act. By its very nature it was an outrage and an abomination for the Jewish People. In other words, the Jewish People could not continue in this manner, and something had to happen to rectify this situation. Yaakov’s sons therefore spoke bimirmah, cleverly, to Shechem and his father, as they were set on recreating the Jewish People by meting out justice to the perpetrator and those who supported him.
To summarize, the concept of chochma is to go beyond a mere physical act. The definition of chochma by the Kabbalists is koach mah, a power from unknown. Chochma transcends this physical world, and that is the reason that the word chochma takes on the very essence of creation.
The Shabbos connection
Continuing the theme that Shofar blowing is not a melachah but a chochma, we can better understand why the Torah instructs us not to perform any melachah, an act of labor, on the Holy Shabbos. The Shabbos transcends all physicality, as the Zohar refers to Shabbos as yoma dinishmasa, the Day of the Soul. Thus, we should approach the Holy Shabbos with an understanding that there is much wisdom contained in this day. HaShem should allow us to ascend the spiritual ladder on Shabbos and “create” worlds and perpetuate the existence of His Chosen Nation.
Shabbos Stories
So be it!
Shlomo Katz writes: Reb Yaakov Yosef Katz zt”l (late 1800s; known as the “Toldos”), one of the leading disciples of the Baal Shem Tov, was visited a certain town when he was approached by an inhabitant of a neighboring village and asked to attend the circumcision of the man’s son on that day. “I will even honor you to be the sandak / godfather,” the villager said.
The Toldos agreed, but only on the condition that he could sit in another room and study Torah until all of the preparations had been completed and he would not have to wait idly for the ceremony to begin. The villager agreed.
When everything had been prepared and the baby had arrived, the villager went to call Reb Yaakov Yosef. However, when they returned to the place where the bris milah was to be held, the villager was chagrined to discover that one guest had left and there was no longer a minyan. He quickly ran outside and pleaded with the first Jew he saw: “Please come to my son’s bris milah.”
The man responded, “Zohl zein azoi” / “So be it!” “Can I offer you an honor?” the villager inquired. “So be it!” the tenth man responded. To every question he was asked, he answered: “So be it!”
After the circumcision, the Toldos asked that this man be brought to him, but the man had vanished. So the Toldos asked in heaven who the man was, and he was told that it was Eliyahu Hanavi, who had been sent to teach the assembled the importance of accepting G-d’s judgment in all circumstances. “So be it!” should be a Jew’s response to everything that he experiences in life.
As the Toldos was preparing to leave town, a stranger approached him and asked if he could share the sage’s carriage. “Who are you?” the Toldos asked. “So be it!” the stranger responded (apparently rebuking the sage for not agreeing immediately to share his ride).
When the tzaddik Reb Yitzchak Matisyahu Luria zt”l heard this story, he commented: On each day of Creation, the Torah says, “And it was so!” But why does the Torah say, “And it was so!” at the very end of creation when nothing new had been created? That, answered Reb Luria, was Adam’s statement, accepting that G-d in His Wisdom had created the world exactly as He saw fit. “So be it!” (Quoted in Otzros Tzaddikei Ugeonei Hadoros)
What about a back-up plan?
Rabbi Yissachar Frand writes: At approximately the turn of the century, the Russian government wanted to impose a rule that Russian subjects would have to be taught in the Volozhiner Yeshiva. The alternative was that the Yeshiva would be shut down.
[I am not trying to draw any parallels to today. We are not talking about the pros or cons of secular education; I am merely trying to bring out a point. We cannot compare Russia circa 1900 to the United States circa 2000.]
The Netziv was faced with the question: “Do I permit Russian subjects to be taught in the Volozhiner Yeshiva, or do I close the Yeshiva?” In order to understand the significance of that decision, we must remember that there were no other Yeshivos. Closing the Volozhiner Yeshiva did not mean that the students would switch to others. Volozhin, with its 400 students, was the only Yeshiva in Russia.
The Netziv’s dilemma was: should he allow Russian subjects to be taught for a couple of hours a day, or should he close the Yeshiva. What did the Netziv do? The Netziv closed the Yeshiva! But – “what’s going to be?” The Netziv responded, “That is G-d’s issue. It is His Torah. He knows He wants it learned. It is His problem.” The Netziv had to do what was right, despite the ramifications.
So the Netziv closed the Yeshiva. At the time when the Netziv made his decision, he did not know what the result would be. In actuality, as a result of closing Volozhin, many other Yeshivos were started across Russia, Poland and beyond. Closing the Yeshiva in Volozhin caused Torah to be spread. The entire Yeshiva movement today can be traced back to that one Yeshiva in Volozhin! But the Netziv did not know what the outcome would be. He did not know “what’s going to be,” and he did not care. He only knew what was right. This was the approach of Avraham Avinu, and this was the approach of Gedolei Yisroel.
I would like to tell over an incident which I recently heard from Rav Pam, shlita (and again I am not trying to bring any parallels to today). Reb Chaim Soloveitchik had a son named Rav Velvel Soloveitchik, who later became the famous Brisker Rav in Eretz Yisroel.
A relative of Reb Chaim once came to him and suggested that Rav Velvel learn the Russian language. The relative said, “Today, to be a Rabbi, one has to know how to speak Russian. It is time for Rav Velvel to learn Russian.” To which Reb Chaim responded “So, he won’t be a Rabbi.”
The man persisted, “Well, to be a businessman, it is certainly necessary to know Russian.” Reb Chaim responded, “So, he won’t be a businessman.”
So the man said, “Even to be a Rosh Yeshiva today, one must know Russian - to speak to the students and to the parents.” Reb Chaim responded, “So, he won’t be a Rosh Yeshiva.”
Finally the man inquired “If he won’t be a Rav and he won’t be a businessman and he won’t be a Rosh Yeshiva, what will be with him?” Reb Chaim answered, “He will be a poor man who knows Shas by heart!”
In other words, “What is going to be? I don’t know what is going to be. But I know that I do not want my son Velvel learning Russian.”
Again, no parallels to today. But the lesson to be learned is that one must do what he feels is right, is in accordance with the Torah, and “let the chips fall where they may.” The consequences are G-d’s business.
Are we “on the list?”
Rabbi Eliyahu Hoffman writes: The holy Rebbe, Reb Ber of Radoshitz zt”l was one of the great disciples of the Maggid of Koznitz zt”l. He later became a leader in his own right. During his years in Koznitz, there was a friend, R’ Hersh, with whom he was especially close. It was thus with great pleasure that many years later, R’ Hersh suddenly arrived in Radoshitz for an unexpected visit. After catching up on times passed, R’ Hersh got to the point: “Baruch HaShem, my oldest daughter is engaged to be married. However, I have not the means to pay for her wedding, let alone cover her dowry. The holy Rebbe, the Maggid, has given me a letter; he asks anyone who can to help me.”
R’ Ber couldn’t help noticing the tear glistening in his friend’s eye. It saddened him to see R’ Hersh, a man of great distinction, brought to wandering from town to town asking for handouts. Yet what was he to do? R’ Ber himself subsisted on a minimal budget.
“My dear friend, were it that I had any spare money, I would not withhold from you my last coin. Alas, I have not even one coin to give you. Furthermore, everyone here knows me and my situation—I deserve no great honor, and am not given any. If I were to go around collecting for you, they would give me small change at best. I feel it is best that you collect yourself; your manner bears witness to your great stature. There is a wealthy man in Radoshitz, and I pray he will give you generously…”
R’ Hersh hid his disappointment. “Okay, thanks all the same. I guess your name doesn’t appear on the list! Peace to you.” And with that he left.
“My name doesn’t appear on the list?” R’ Ber wondered. “What list? What did he mean?” He tried to get his friend’s comment out of his mind, but his thoughts kept returning to it. He put on his coat, and started running after R’ Hersh. He caught up with him a few minutes later.
“R’ Hersh - stop! I must ask you: What list were you talking about?”
“Oh,” he said, “when I approached the holy Maggid, and he gave me my letter, I said, ‘Rebbe, I’ve never done this before - I don’t know how to ask people for money!’ The Rebbe told me, ‘R’ Hersh, don’t worry. Each town you arrive in, someone will approach you and help you collect. You will not have to beg for yourself.’ ‘But why would someone want to suffer the shame of begging on my behalf - who am I to deserve such treatment?’ I asked. ‘Don’t worry,’ the Maggid told me. ‘HaShem has a list. On His list it’s already written down exactly who will help you in each town. All you have to do is go…’
“When I came to Radoshitz, I thought to myself, ‘Whose name could be on HaShem’s list?’ I could think of no-one here more worthy than you, so I was sure you were on the list. That’s why I came to you. When you weren’t able to help me, I figured you weren’t on HaShem’s list. Perhaps that wealthy man you told me about, maybe he’s the one…”
R’ Ber was obviously affected by his words. “Tell me - how much do you need?”
“Four hundred gulden.”
“Come, let’s see what happens.” R’ Ber took his letter and began walking through the marketplace. Seeing a familiar face, he approached a merchant and, showing him the letter, he asked if he could help his friend. “R’ Ber, you’ve arrived at a most opportune moment. I just completed a very profitable deal - today I made 4,000 gulden. Take 400 gulden - it’s my tithe!”
R’ Ber was taken aback. After thanking the merchant, he sat down on a bench with his friend. His eyes filled with tears. “I guess I was on HaShem’s list after all - but I almost lost my chance!”
Setting things in motion
Rabbi Hoffman writes further: The holy Bais Yosef, Rabbi Yosef Cairo of Tzefas, author of the Shulchan Aruch (Code of Jewish Law), once invested many hours in order to understand an extremely difficult Mishnah he was studying. A certain question plagued him, and try as he might, he could not come up with an answer. It was only after working for an extended period of time that an answer was revealed to him, and he came to understand the Mishnah’s true peshat. His joy knew no bounds. I rejoice with Your words like one who has come across a great treasure! (Tehillim/Psalms 119:162)
Later that day, he went to Bais Medrash to learn. To his amusement, a pair of young boys sitting at his table just happened to be studying the same Mishnah. “I don’t understand,” said one bachur to the other, and proceeded to pose the exact question that had bothered Rabbi Cairo. After giving it but a moment's thought, his friend said he thought he understood, and went on to explain the Mishnah using the same logic the Bais Yosef had toiled so long to grasp.
Rabbi Yosef was crestfallen. Was he so distant from the light of the Torah that he had to extend great effort to figure out what a young boy had come up with in a matter of minutes? It is known that the Bais Yosef had a maggid (an angel) that, on occasion, would teach him Torah (indeed, he even wrote a sefer, Maggid Meisharim, chronicling his conversations with his maggid). “Do not let this bother you,” the maggid told him. “Let me explain what happened. The light of the Torah is very great and ethereal. To bring such great light down to the realm of the physical is no mean feat. Thus, for you to grasp the true understanding of the Mishnah required tremendous effort. Once, however, you succeeded in explaining the Mishnah, you infused the world with a new and holy light, which was subsequently ‘available’ for others to perceive with far greater ease. This is why what came so difficultly for you, was a matter of relative ease for those boys.” [Reprinted with permission from www.Torah.org]
Rav Yehonasan Eibshitz - Violating A DiRabbanan Means Death: The penalty for violating any Mitzvah DiRabbanan is death.
Yet by Mitzvos min HaTorah few and far between carry the death penalty. How could it be that a decree made by mere flesh and blood be punished more severely than then going against the will of the Melech Malchei HaMilachim? This is the question that a ruler in Vienna asked Rav Yehonasan Eibshitz.
He answered with a Mashal. He said to the ruler as follows: You are an important minister and very close to the king. If you were to tell me now to get out of here and I didn't listen, you would have the right to beat me and even imprison me. But if you were to take a spear and kill me on the spot, you would need to answer to a very angry King because my infraction is not so severe that I warrant death. On the other hand if I walk outside and one of the soldiers on guard were to scream for me to get away thinking I was a threat, if I would not listen he would kill me with a single bullet and be correct in doing so. He would even be honored for his deed.
The reason for this is that because he is so low, he needs the authority and backing to be able to do his job. If every drunkard were to disobey him and laugh in his face, his job would be worthless. However an important minister needs no such backing and any punishment he gives out must be in line with the severity of the crime.
The Medrash says that HaShem asked Chochma what to do with a sinner and it said Reshaim must be treated badly. The Neviim said kill him. The Torah said let him bring a Korban, and HaShem said let him do teshuvah.
The Chachomim make rules to safeguard the Torah. If they are violated, even though they are manmade and don't go against the Torah itself, the violator must be killed. Only HaShem can pardon because it does not detract from His Kavod or His power, the slightest bit.
The Kotzker Rebbe Was In No Rush To Send Reb Leibele Eiger Back Home
Rav Leibele Eiger the grandson of Rabbi Akiva Eiger married and lived by his father-in-law’s home learning day and night. He became part of the Shul of the Chozeh of Lublin, where he became friendly with a group of young men who traveled to Kotzk and persuaded Rav Leibele to join them. The Kotzker Rebbe was very happy with this cherished new talmid and told the Chidushei HaRim that he would walk 400 parsa to find a talmid like this.
When his father-in-law found out that his new son-in-law was in Kotzk, he came to retrieve him but Rav Leibele didn't want to go, instead he wanted to stay and bask in the Kedusha of Kotzk. His father-in-law went to the Rebbe to complain. He asked the Rebbe, “is this right? The passuk says in Ki Seitzei (24:5), “naki yihiyeh libaischa shana achas,” a newlywed should be free for his home one year.”
The Rebbe replied, “had I believed that he is so free in your house like he is here in Kotzk, I would have commanded him to go back home!” (Iturei Torah)
The Alter Of Novhardok - A Good Steak Changes Everything"
“Ki hashochad yiaver einei chachomim,” because bribery blinds the eyes of the wise (Shoftim 16:19). Chazal warn us that the smallest favor can blind the smartest and greatest tzaddik in his judgment of a fellow Jew even if he is in no way corrupt.
Rav Moshe Shternbuch brings the following story with the Alter of Novhardok whose deep understanding of the human psyche unmasked a person slandering his friend. A person once came to the Alter of Novhardok and told him that the Shochet in town is not a Yiras Shamayim and his Shechita should be pasul. The Alter explained to him that since his testimony does not reach the bar to remove the Shochet from his position, the Shochet can remain. However there is a rule of “shavya anafshei kichaticha diisura,” meaning that since in the witnesses own words the Shochet is pasul, he may not eat from his shechita, although the general public may continue to do so. Suddenly the person started backtracking saying that he never meant to say that he was pasul, only to check into his behavior and/or to search for a better shochet etc., etc.
From here said the Alter we learn that when a person wants to be a Kanai he is prepared to destroy another Jew, but not his next meal. When his food is at stake the truth suddenly appears otherwise. [Reprinted with permission from www.Revach.net]
It is almost one!
Countless times, Rebbe Moshe Mordechai Biderman of Lelov-Jerusalem was seen to look at his watch close to one o’clock and exclaim, “It’s almost one!” No one knew what this was about.
But finally they discovered its meaning. Once, the Rebbe looked at his watch and cried out, “Oy! In a little while it’ll be one!” Then suddenly he trembled and called out, “In a little while God will be king over all the earth; in that day God will be one and His name will be one!” (Moshe Ish HaElokim, vol.1, p.153) [Daily Maggid from Rabbi Yitzchak Buxbaum]
Shabbos: Ta’am HaChaim Vayishlach 5770
Is sponsored liRefuah Shleima Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
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Thursday, October 22, 2009
Shabbos: Ta’am HaChaim Noach 5770
שבת טעם החיים נח תש"ע
Shabbos: Ta’am HaChaim Noach 5770
Noach Reveals Too Much
Introduction
In this week’s parsha the Torah records how Noach built a Teiva, an ark, that protected his family, himself, and numerous animals from the Great Flood that HaShem brought upon the world. Subsequent to the flood, Noach left the Teivah and it is said (Bereishis 9:20-21) vayachel Noach ish haadama vayita karem vayeisht min hayayin vayishkar vayisgal bisoch ahalo, Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk, and he uncovered himself within his tent. Rashi cites the Medrash that states that Noach made himself chullin, profane, as he should have chosen a different planting instead of grapes. One must ask the obvious question. While it is true that grapes can lead to one get intoxicated, what is wrong with the actual act of planting grapes? Furthermore, if planting grapes was inappropriate, then why did Noach act in such a manner?
Noach was supposed to act discreetly
Much has been written regarding the contrast of Noach’s conduct prior to entering the Teivah and his behavior subsequent to exiting the Teivah. Perhaps we can suggest a new approach that will help us gain a perspective of how we are supposed to conduct ourselves. Prior to Noach entering the Teivah, it is said (Bereishis 7:16) vayisgor HaShem baado, and HaShem shut it on his behalf. The Baal HaTurim (Ibid) writes that this passage alludes to the fact that HaShem prohibited Noach and his family from cohabiting while on the Teivah. While in the Teivah, Noach certainly followed this instruction to be constrained. Yet, when Noach exited the Teivah, the Torah states explicitly that he revealed himself, and this was the antithesis of his conduct while inside the Teivah.
One who witnesses depravity should abstain from wine
The Pinei Menachem adds a fascinating insight into what was expected of Noach. The Pinei Menachem adds a fascinating insight into what was expected from Noach. Prior to the flood, the people had been engaged in promiscuous behavior. The Gemara states that one who witnesses a Sota (adulteress woman) in her state of shame should abstain from wine. Similarly, after witnessing firsthand the depravity of his generation, Noach should have abstained from wine. Instead, Noach became intoxicated and was shamed by his youngest son, Cham. In our own lives, we are often witness to acts of depravity, but we choose to ignore them and carry on with what we are doing. The Torah is teaching us that being witness to such acts should lead us to sanctify our actions and search for loftier goals and pursuits.
The Shabbos connection
Every week HaShem affords us with the opportunity to transcend the decadence of society and enter into the holy realm of Shabbos. It is noteworthy that in addition to the evening prayers that we recite with the onset of Shabbos, the first act that we perform is the recital of Kiddush on wine. Wine can be detrimental effect when used inappropriately. Nonetheless, one can sanctify his actions by reciting Kiddush on Shabbos and demonstrating that everything belongs to HaShem. This thought should remain with us throughout the week, and then we will merit rectifying the world and meriting the arrival of Mashiach Tzidkeinu, speedily, in our days.
Shabbos Stories
To be outdone by a dog
Rabbi Eliyahu Hoffman writes: A student of the holy Chafetz Chaim zt”l once heard him chastising himself: “Yisroel Meir, do you not appreciate the kindness that HaShem has done with you that he gave you the wisdom and understanding to compile an entire sefer on the laws of lashon hara (slanderous speech)?! Aren’t you thankful that by the grace of HaShem many thousands of people have purchased the sefer, and learn from it daily?! Don't you realize that if you don't show appreciation for these gifts, then the lowly dog is greater than you?!”
The next morning, the student, puzzled by his rebbe’s cryptic statement, had the boldness to ask its meaning. The Chafetz Chaim explained: “The Medrash says HaShem gave Kayin a dog. Why a dog? There is no animal on earth quite like the dog - that shows such love, appreciation, and devotion to its owner in exchange for little more than a few scraps and morsels that would likely have gone in the garbage (the Chafetz Chaim lived before the times that dog foods received more supermarket shelf- space than baby foods). No animal is more faithful and grateful to its owner than a dog. And no act could be more the contrary than Kayin's taking advantage of Hevel's kindness, and using it to kill him. By giving him a dog, HaShem was giving Kayin a constant reminder of his lack of hakaras hatov (recognition of kindness). That’s why I told myself that if I fail to appreciate the gifts HaShem has given me, I'll be outdone by a dog!”
One can always rebuild
Rabbi Mordechai Kamenetzky writes: A renowned Rosh Yeshiva tragically lost his son to a debilitating disease at the prime of his life. Not long married, the son left a widow and a young child. The Rosh Yeshiva and his Rebbitzen were devastated at the loss and the shiva period was a most difficult time.
One of the hundreds of visitors was the Bluzhever Rebbe, Rabbi Yisroel Spira, whose entire family was wiped out during the Holocaust. He sat quietly, taking in the pain of the bereaved family. Finally, when it was time to say something, Rabbi Spira turned to the Rosh Yeshiva and spoke. “Your loss is terrible, but at least your son will have a living remnant, his child. He will also have a resting place and stone where the family can visit. I do not even know where any of my children who were killed by the Nazis are buried.” Then he added, “Yet, somehow HaShem has given me the strength to rebuild my family and life.” Those words truly helped console the Rosh Yeshiva.
True belief
Rabbi Kamenetzky writes further: Rabbi Shimshon Sherer, Rav of Congregation Kehilas Zichron Mordechai, tells the following story.
In a small town there was a severe drought. The community synagogues each prayed separately for rain, but to no avail. The tears and prayers failed to unlock the sealed heavens, and for months, no rains came.
Finally, the town’s eldest sage held a meeting with prominent community rabbis and lay leaders. "There are two items lacking in our approach, faith and unity. Each one of you must impress upon his congregation the need to believe. If we are united and sincere, our prayers will be answered!” He declared that all the synagogues in the city would join together for a day of Tefillah. Everyone, men women and children would join together for this event. “I assure you,” he exclaimed, “that if we meet both criteria - faith and unity - no one will leave that prayer service without getting drenched!”
There was no shul large enough to contain the entire community so the date was set to gather and daven in a field! For the next few weeks all the rabbis spoke about bitachon and achdus (faith and unity). On the designated day the entire town gathered in a large field whose crops had long withered from the severe drought. Men, women, and children all gathered and anxiously awaited the old sage to begin the service.
The elderly rabbi walked up to the podium. His eyes scanned the tremendous crowd that filled the large field and then they dimmed in dismay. The rabbi began shaking his head in dissatisfaction. “This will never work,” he moaned dejectedly. "The rain will not come.” Slowly he left the podium. The other rabbis on the dais were shocked. “But rebbe, everyone is here and they are all united! Surely they must believe that the rains will fall! Otherwise no one would have bothered to come on a working day!”
The rabbi shook his head slowly and sadly.
“No. They don’t really believe,” he stated. “I scanned the entire crowd. Nobody even brought a raincoat.” [Reprinted with permission from www.Torah.org]
Dream while you are awake
Rabbi Shimshon Sherer, Rav of Kehilas Zichron Mordechai, told over the following story. Rabbi Shimshon Zelig Fortman was the Rav of Congregation Knesseth Israel in Far Rockaway during the 1940s. During that period, many naysayers had all but discounted any chance of a rebirth of Orthodox Jewry. Torah observant Yidden had hardly a voice in Washington, they were disorganized and fragmented, and the destruction of European Jewry was almost the last nail in the alleged coffin of traditional Torah Yiddishkeit. Rabbi Fortman had a young son-in-law, Moshe, who had studied in Yeshiva Ner Israel in Baltimore. He would tell his father-in-law how he saw a future for Orthodox Jewry that was filled with honor and power, with representatives that would have direct access to Congress, the Senate, and even the President of the United States. They would influence legislation with their values and fill stadiums and coliseums with Torah assemblies and prayer gatherings! Rabbi Fortman was very concerned about his young son-in-law’s ivory towered dreams. He felt that he these dreams distracted him and he would never accomplish anything. Rabbi Yosef Kahanamen, the Ponovezher Rav had recently come to America to raise funds for his Yeshiva in Israel, and was staying by Rabbi Fortman in Far Rockaway. “Surely,” Rabbi Fortman thought, “Rabbi Kahanamen will end Moshe's fantasies and teach him about the realities of accomplishment.” Moshe and Rabbi Kahanamen met for nearly an hour. The Rav listened intently and then told young Moshe, “Dream my son. Continue to dream. In fact you can continue to dream as long as you live. But remember one thing. Never fall asleep.” Young Moshe was eventually known to hundreds of thousands of Jews world over as the man who may have been one of the most influential personalities in the emergence of Torah Jewry today. This man was Rabbi Moshe Sherer, the President of Agudath Israel of America.
Shabbos: Ta’am HaChaim Noach 5770
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
Shabbos: Ta’am HaChaim Noach 5770
Noach Reveals Too Much
Introduction
In this week’s parsha the Torah records how Noach built a Teiva, an ark, that protected his family, himself, and numerous animals from the Great Flood that HaShem brought upon the world. Subsequent to the flood, Noach left the Teivah and it is said (Bereishis 9:20-21) vayachel Noach ish haadama vayita karem vayeisht min hayayin vayishkar vayisgal bisoch ahalo, Noach, the man of the earth, debased himself and planted a vineyard. He drank of the wine and became drunk, and he uncovered himself within his tent. Rashi cites the Medrash that states that Noach made himself chullin, profane, as he should have chosen a different planting instead of grapes. One must ask the obvious question. While it is true that grapes can lead to one get intoxicated, what is wrong with the actual act of planting grapes? Furthermore, if planting grapes was inappropriate, then why did Noach act in such a manner?
Noach was supposed to act discreetly
Much has been written regarding the contrast of Noach’s conduct prior to entering the Teivah and his behavior subsequent to exiting the Teivah. Perhaps we can suggest a new approach that will help us gain a perspective of how we are supposed to conduct ourselves. Prior to Noach entering the Teivah, it is said (Bereishis 7:16) vayisgor HaShem baado, and HaShem shut it on his behalf. The Baal HaTurim (Ibid) writes that this passage alludes to the fact that HaShem prohibited Noach and his family from cohabiting while on the Teivah. While in the Teivah, Noach certainly followed this instruction to be constrained. Yet, when Noach exited the Teivah, the Torah states explicitly that he revealed himself, and this was the antithesis of his conduct while inside the Teivah.
One who witnesses depravity should abstain from wine
The Pinei Menachem adds a fascinating insight into what was expected of Noach. The Pinei Menachem adds a fascinating insight into what was expected from Noach. Prior to the flood, the people had been engaged in promiscuous behavior. The Gemara states that one who witnesses a Sota (adulteress woman) in her state of shame should abstain from wine. Similarly, after witnessing firsthand the depravity of his generation, Noach should have abstained from wine. Instead, Noach became intoxicated and was shamed by his youngest son, Cham. In our own lives, we are often witness to acts of depravity, but we choose to ignore them and carry on with what we are doing. The Torah is teaching us that being witness to such acts should lead us to sanctify our actions and search for loftier goals and pursuits.
The Shabbos connection
Every week HaShem affords us with the opportunity to transcend the decadence of society and enter into the holy realm of Shabbos. It is noteworthy that in addition to the evening prayers that we recite with the onset of Shabbos, the first act that we perform is the recital of Kiddush on wine. Wine can be detrimental effect when used inappropriately. Nonetheless, one can sanctify his actions by reciting Kiddush on Shabbos and demonstrating that everything belongs to HaShem. This thought should remain with us throughout the week, and then we will merit rectifying the world and meriting the arrival of Mashiach Tzidkeinu, speedily, in our days.
Shabbos Stories
To be outdone by a dog
Rabbi Eliyahu Hoffman writes: A student of the holy Chafetz Chaim zt”l once heard him chastising himself: “Yisroel Meir, do you not appreciate the kindness that HaShem has done with you that he gave you the wisdom and understanding to compile an entire sefer on the laws of lashon hara (slanderous speech)?! Aren’t you thankful that by the grace of HaShem many thousands of people have purchased the sefer, and learn from it daily?! Don't you realize that if you don't show appreciation for these gifts, then the lowly dog is greater than you?!”
The next morning, the student, puzzled by his rebbe’s cryptic statement, had the boldness to ask its meaning. The Chafetz Chaim explained: “The Medrash says HaShem gave Kayin a dog. Why a dog? There is no animal on earth quite like the dog - that shows such love, appreciation, and devotion to its owner in exchange for little more than a few scraps and morsels that would likely have gone in the garbage (the Chafetz Chaim lived before the times that dog foods received more supermarket shelf- space than baby foods). No animal is more faithful and grateful to its owner than a dog. And no act could be more the contrary than Kayin's taking advantage of Hevel's kindness, and using it to kill him. By giving him a dog, HaShem was giving Kayin a constant reminder of his lack of hakaras hatov (recognition of kindness). That’s why I told myself that if I fail to appreciate the gifts HaShem has given me, I'll be outdone by a dog!”
One can always rebuild
Rabbi Mordechai Kamenetzky writes: A renowned Rosh Yeshiva tragically lost his son to a debilitating disease at the prime of his life. Not long married, the son left a widow and a young child. The Rosh Yeshiva and his Rebbitzen were devastated at the loss and the shiva period was a most difficult time.
One of the hundreds of visitors was the Bluzhever Rebbe, Rabbi Yisroel Spira, whose entire family was wiped out during the Holocaust. He sat quietly, taking in the pain of the bereaved family. Finally, when it was time to say something, Rabbi Spira turned to the Rosh Yeshiva and spoke. “Your loss is terrible, but at least your son will have a living remnant, his child. He will also have a resting place and stone where the family can visit. I do not even know where any of my children who were killed by the Nazis are buried.” Then he added, “Yet, somehow HaShem has given me the strength to rebuild my family and life.” Those words truly helped console the Rosh Yeshiva.
True belief
Rabbi Kamenetzky writes further: Rabbi Shimshon Sherer, Rav of Congregation Kehilas Zichron Mordechai, tells the following story.
In a small town there was a severe drought. The community synagogues each prayed separately for rain, but to no avail. The tears and prayers failed to unlock the sealed heavens, and for months, no rains came.
Finally, the town’s eldest sage held a meeting with prominent community rabbis and lay leaders. "There are two items lacking in our approach, faith and unity. Each one of you must impress upon his congregation the need to believe. If we are united and sincere, our prayers will be answered!” He declared that all the synagogues in the city would join together for a day of Tefillah. Everyone, men women and children would join together for this event. “I assure you,” he exclaimed, “that if we meet both criteria - faith and unity - no one will leave that prayer service without getting drenched!”
There was no shul large enough to contain the entire community so the date was set to gather and daven in a field! For the next few weeks all the rabbis spoke about bitachon and achdus (faith and unity). On the designated day the entire town gathered in a large field whose crops had long withered from the severe drought. Men, women, and children all gathered and anxiously awaited the old sage to begin the service.
The elderly rabbi walked up to the podium. His eyes scanned the tremendous crowd that filled the large field and then they dimmed in dismay. The rabbi began shaking his head in dissatisfaction. “This will never work,” he moaned dejectedly. "The rain will not come.” Slowly he left the podium. The other rabbis on the dais were shocked. “But rebbe, everyone is here and they are all united! Surely they must believe that the rains will fall! Otherwise no one would have bothered to come on a working day!”
The rabbi shook his head slowly and sadly.
“No. They don’t really believe,” he stated. “I scanned the entire crowd. Nobody even brought a raincoat.” [Reprinted with permission from www.Torah.org]
Dream while you are awake
Rabbi Shimshon Sherer, Rav of Kehilas Zichron Mordechai, told over the following story. Rabbi Shimshon Zelig Fortman was the Rav of Congregation Knesseth Israel in Far Rockaway during the 1940s. During that period, many naysayers had all but discounted any chance of a rebirth of Orthodox Jewry. Torah observant Yidden had hardly a voice in Washington, they were disorganized and fragmented, and the destruction of European Jewry was almost the last nail in the alleged coffin of traditional Torah Yiddishkeit. Rabbi Fortman had a young son-in-law, Moshe, who had studied in Yeshiva Ner Israel in Baltimore. He would tell his father-in-law how he saw a future for Orthodox Jewry that was filled with honor and power, with representatives that would have direct access to Congress, the Senate, and even the President of the United States. They would influence legislation with their values and fill stadiums and coliseums with Torah assemblies and prayer gatherings! Rabbi Fortman was very concerned about his young son-in-law’s ivory towered dreams. He felt that he these dreams distracted him and he would never accomplish anything. Rabbi Yosef Kahanamen, the Ponovezher Rav had recently come to America to raise funds for his Yeshiva in Israel, and was staying by Rabbi Fortman in Far Rockaway. “Surely,” Rabbi Fortman thought, “Rabbi Kahanamen will end Moshe's fantasies and teach him about the realities of accomplishment.” Moshe and Rabbi Kahanamen met for nearly an hour. The Rav listened intently and then told young Moshe, “Dream my son. Continue to dream. In fact you can continue to dream as long as you live. But remember one thing. Never fall asleep.” Young Moshe was eventually known to hundreds of thousands of Jews world over as the man who may have been one of the most influential personalities in the emergence of Torah Jewry today. This man was Rabbi Moshe Sherer, the President of Agudath Israel of America.
Shabbos: Ta’am HaChaim Noach 5770
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
Friday, May 8, 2009
Shabbos: Ta’am HaChaim Parashas Emor 5769
שבת טעם החיים פרשת אמור תשס"ט
Shabbos: Ta’am HaChaim Parashas Emor 5769
Sticking together
Introduction
In this week’s parasha, the Torah informs us of the man who was a son of an Egyptian man and a Jewish woman, who blasphemed using the Name of HaShem. This man was sentenced to death by stoning. The Medrash (Toras Kohanim) states that the background of this incident was that this man sought to pitch his tent in the encampment of the tribe of Dan, and he was informed that the encampment was determined by the lineage of one’s father. In this man’s case, he was out of the pale, as his father was an Egyptian. The man then went to Moshe to adjudicate his case and he was found guilty, so he blasphemed by using HaShem’s Name.
The mekallel and the mekosheish were at the same time
What is the lesson that is contained in this incident? There is an interesting statement in the Medrash that at first glance does not appear to have any connection with the incident. The Medrash (Toras Kohanim Vayikra 24:10) states that the incident with the mekallel, i.e. the blasphemer, and the incident regarding the mekosheish, the one who gathered wood on Shabbos, were at the same time. The Baal HaTurim (Ibid) writes that this teaches us that one who desecrates the Shabbos is akin to one who denies the existence of HaShem. It would seem that there is another lesson that can be derived from the fact that incidents regarding the mekallel and the mekosheish occurred at the same time.
The encampment of the Jewish People in the Wilderness was one of unity
The encampment in the Wilderness was not merely a practical method of settling the Jewish People while they sojourned in the Wilderness. Rather, the Medrash (Bamidbar Rabbah 2:3) teaches us at the Giving of the Torah, that the Jewish People witnessed the encampment of the angels in heaven and they desired that encampment. Thus, the encampment of the Jewish People in the Wilderness was a matter of holiness and endearment. This was the encampment that the son of the Egyptian wished to become a part of. Ina addition to the fact that the encampment was determined by the paternal lineage, there was another element to this encampment. The aspect of this encampment that this man failed to appreciate was the fact that the encampment was to be akin to the encampment at Sinai, where the Jewish People encamped as one man with one heart, in unity. The son of the Egyptian, however, demonstrated with his behavior the antithesis of this ideal, and he stirred up controversy in the Wilderness. It was his contentiousness that ultimately led to his punishment by stoning.
The Shabbos connection
Shabbos is a time when the Jewish People, are all united, despite the struggles that we encounter during the week. It is noteworthy that it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. This idea can be interpreted to mean that on Shabbos, we are all required to dwell together in unity. It is for this reason that the incident of the mekallel and the incident of the mekosheish are juxtaposed, to teach us how much one should distance himself from strife and quarrel, and instead to seek peace. Shabbos is referred to as shalom, and we should all merit observing Shabbos in unity and tranquility.
Shabbos Stories
Mitzvah Vigilante
Rabbi Mordechai Kamenetzky writes: This past Thursday evening I went to be Menachem Avel (in the vernacular pay a shiva call) a friend, Rabbi Zissel Zelman, who was sitting shiva for his father. He is a Chicago native whose father, Rabbi Zelman, grew up in Chicago way before Torah Judaism had flourished there. Reb Zissel related that as a young man, his father would pass the newsstand every Saturday night after shul to pick up a paper. As he did not carry money with him, he had made an arrangement with the vendors to return on Sunday morning to pay the vendor.
Rabbi Zelman was not interested in the sports pages nor was he interested in the headlines. In fact he was not interested in the paper altogether. Rabbi Zelman bought the paper for his mother. She also was not interested in the sports or the news. She was interested in the dead. Every Saturday night she would comb the paper looking for announcements of tombstone unveilings that were to take place on Sunday at the Jewish Cemeteries. An unveiling is a time when people are charitable, and the elderly Mrs. Zelman would go to the cemeteries and raise funds from the gathered for Yeshivos in Europe in Israel. She would eventually turn the coins into bills and send the money overseas. A plaque hangs today in the Slobodka Yeshiva in Israel commemorating her efforts.
Rabbi Kamenetzky writes further: My grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, told me the story of how, as the Rav of Toronto, he was quickly introduced to a new world, far different than the world he was accustomed to as the Rav of the tiny Lithuanian shtetl of Tzitivyan, which he left in 1937. One of his congregants had invited him to a pidyon haben, a special ceremony and feast made when a first-born child reaches thirty days old and his father redeems him from the kohen for five silver shekels (dollars).
Entering the hall, Rav Yaakov was impressed by the beautiful meal prepared in honor of the event. He was reviewing the procedure, and the interaction with the Kohen that would frame the event, when the father of the child introduced Rav Yaakov to his father-in-law, a Mr. Segal. Suddenly, Rav Yaakov realized that there was trouble. If Mr. Segal was a Levite, as the name Segal traditionally denotes (Segan Likohen, an assistant to the Kohen), than there would be no need for a Pidyon Haben. For, if the mother of the child is the daughter of either a Kohen or Levi, then no redemption is necessary.
“Mr. Segal,” asked Rav Yaakov, “are you by any chance a Levi?” “Of course!” beamed the elderly Segal.
Rav Yaakov tried to explain to the father of the child that a pidyon haben was unnecessary, but the father was adamant. He had prepared a great spread, appointed a kohen, and even had the traditional silver tray sprinkled with garlic and sugar cubes, awaiting the baby. He wanted to carry out the ceremony!
It took quite a while for Rav Yaakov to dissuade the man that this was no mitzvah, and to perform the ceremony with a blessing would be not only superfluous, but also irreverent and a transgression.
(In fact, one apocryphal ending has the father complaining, “What do you mean, I don't have to make a pidyon haben? I made one for my first son and I'm going to make one for this son!”)
Ultimately, Rav Yaakov, convinced the man to transform the celebration into a party commemorating, his child’s 30th day entered in good health, an important milestone with many halachic ramifications.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Emor 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, 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
Shabbos: Ta’am HaChaim Parashas Emor 5769
Sticking together
Introduction
In this week’s parasha, the Torah informs us of the man who was a son of an Egyptian man and a Jewish woman, who blasphemed using the Name of HaShem. This man was sentenced to death by stoning. The Medrash (Toras Kohanim) states that the background of this incident was that this man sought to pitch his tent in the encampment of the tribe of Dan, and he was informed that the encampment was determined by the lineage of one’s father. In this man’s case, he was out of the pale, as his father was an Egyptian. The man then went to Moshe to adjudicate his case and he was found guilty, so he blasphemed by using HaShem’s Name.
The mekallel and the mekosheish were at the same time
What is the lesson that is contained in this incident? There is an interesting statement in the Medrash that at first glance does not appear to have any connection with the incident. The Medrash (Toras Kohanim Vayikra 24:10) states that the incident with the mekallel, i.e. the blasphemer, and the incident regarding the mekosheish, the one who gathered wood on Shabbos, were at the same time. The Baal HaTurim (Ibid) writes that this teaches us that one who desecrates the Shabbos is akin to one who denies the existence of HaShem. It would seem that there is another lesson that can be derived from the fact that incidents regarding the mekallel and the mekosheish occurred at the same time.
The encampment of the Jewish People in the Wilderness was one of unity
The encampment in the Wilderness was not merely a practical method of settling the Jewish People while they sojourned in the Wilderness. Rather, the Medrash (Bamidbar Rabbah 2:3) teaches us at the Giving of the Torah, that the Jewish People witnessed the encampment of the angels in heaven and they desired that encampment. Thus, the encampment of the Jewish People in the Wilderness was a matter of holiness and endearment. This was the encampment that the son of the Egyptian wished to become a part of. Ina addition to the fact that the encampment was determined by the paternal lineage, there was another element to this encampment. The aspect of this encampment that this man failed to appreciate was the fact that the encampment was to be akin to the encampment at Sinai, where the Jewish People encamped as one man with one heart, in unity. The son of the Egyptian, however, demonstrated with his behavior the antithesis of this ideal, and he stirred up controversy in the Wilderness. It was his contentiousness that ultimately led to his punishment by stoning.
The Shabbos connection
Shabbos is a time when the Jewish People, are all united, despite the struggles that we encounter during the week. It is noteworthy that it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. This idea can be interpreted to mean that on Shabbos, we are all required to dwell together in unity. It is for this reason that the incident of the mekallel and the incident of the mekosheish are juxtaposed, to teach us how much one should distance himself from strife and quarrel, and instead to seek peace. Shabbos is referred to as shalom, and we should all merit observing Shabbos in unity and tranquility.
Shabbos Stories
Mitzvah Vigilante
Rabbi Mordechai Kamenetzky writes: This past Thursday evening I went to be Menachem Avel (in the vernacular pay a shiva call) a friend, Rabbi Zissel Zelman, who was sitting shiva for his father. He is a Chicago native whose father, Rabbi Zelman, grew up in Chicago way before Torah Judaism had flourished there. Reb Zissel related that as a young man, his father would pass the newsstand every Saturday night after shul to pick up a paper. As he did not carry money with him, he had made an arrangement with the vendors to return on Sunday morning to pay the vendor.
Rabbi Zelman was not interested in the sports pages nor was he interested in the headlines. In fact he was not interested in the paper altogether. Rabbi Zelman bought the paper for his mother. She also was not interested in the sports or the news. She was interested in the dead. Every Saturday night she would comb the paper looking for announcements of tombstone unveilings that were to take place on Sunday at the Jewish Cemeteries. An unveiling is a time when people are charitable, and the elderly Mrs. Zelman would go to the cemeteries and raise funds from the gathered for Yeshivos in Europe in Israel. She would eventually turn the coins into bills and send the money overseas. A plaque hangs today in the Slobodka Yeshiva in Israel commemorating her efforts.
Rabbi Kamenetzky writes further: My grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, told me the story of how, as the Rav of Toronto, he was quickly introduced to a new world, far different than the world he was accustomed to as the Rav of the tiny Lithuanian shtetl of Tzitivyan, which he left in 1937. One of his congregants had invited him to a pidyon haben, a special ceremony and feast made when a first-born child reaches thirty days old and his father redeems him from the kohen for five silver shekels (dollars).
Entering the hall, Rav Yaakov was impressed by the beautiful meal prepared in honor of the event. He was reviewing the procedure, and the interaction with the Kohen that would frame the event, when the father of the child introduced Rav Yaakov to his father-in-law, a Mr. Segal. Suddenly, Rav Yaakov realized that there was trouble. If Mr. Segal was a Levite, as the name Segal traditionally denotes (Segan Likohen, an assistant to the Kohen), than there would be no need for a Pidyon Haben. For, if the mother of the child is the daughter of either a Kohen or Levi, then no redemption is necessary.
“Mr. Segal,” asked Rav Yaakov, “are you by any chance a Levi?” “Of course!” beamed the elderly Segal.
Rav Yaakov tried to explain to the father of the child that a pidyon haben was unnecessary, but the father was adamant. He had prepared a great spread, appointed a kohen, and even had the traditional silver tray sprinkled with garlic and sugar cubes, awaiting the baby. He wanted to carry out the ceremony!
It took quite a while for Rav Yaakov to dissuade the man that this was no mitzvah, and to perform the ceremony with a blessing would be not only superfluous, but also irreverent and a transgression.
(In fact, one apocryphal ending has the father complaining, “What do you mean, I don't have to make a pidyon haben? I made one for my first son and I'm going to make one for this son!”)
Ultimately, Rav Yaakov, convinced the man to transform the celebration into a party commemorating, his child’s 30th day entered in good health, an important milestone with many halachic ramifications.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Emor 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, 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, 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
Saturday, November 1, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 2
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
Noach in at bash is gematria 69, and yayin, wine, is gematria 70. Noach drank wine but was careless with his drinking. Yayin is gematria sod, secret, but Noach was one off from entering the sod of wine. (This is based on the Maharal who writes in Ner Mitzvah that heichal is in gematria 65 and Yavan, Greece, is gematria 66, and this teaches that Greece had one over the heichal.)
The teivah that Noach made was similar to the Aron, the Holy Ark, as the teivah only allowed in the animals that had remained faithful to their mates. Similarly, the Aron was used to test the women of Midian who had relations. It is noteworthy that it is said regarding the building of the teivah (Bereishis 6:14) vichafrta osah mibayis umichutz bakofer, and cover it inside and out with pitch. The cover of the Aron is called the kapores. Alternatively, the purpose of the teivah was to allow Noach to lead an insulated life for a year and when he exited he brought sacrifices, which are a kaparah, an atonement.
The Baal HaTurim writes that HaShem told Noach (Ibid verse 13) keitz kol basar ba lifanai, the end of all flesh has come before Me, and the word keitz is in gematria 190. This alludes to the idea that the Flood would be for 190 days, 40 of rain and 150 days that the water rose. It is noteworthy that it is said (Ibid verse 14) kinim taaseh es hateivah, make the Ark with compartments, and the word kinim (spelled without a yud) is also in gematria 190.
It is said (Ibid verse 16) tzohar taaseh lateivah, a window shall you make for the Ark. The first letters of the words spell the word tatzil, you shall save (without the yud) alluding to the idea that the teivah saved Noach and his family. Additionally, the last letters of those words spell the word hahar, the mountain, alluding to the idea that the Ark would come to rest on the mountains of Ararat and then Noach would open the window.
The Torah states that HaShem instructed Noach to make the teivah and then one hundred and twenty years later he entered the teivah. It would follow that the instruction to build the teivah occurred in Tishrei or shortly afterward. This is hinted to in the verse that states (Ibid verse 21) viatah kach lecho mikol maachal asher yeiacheil viasafta eilecho, and as for you, take yourself of every food that is eaten and gather it in to yourself. The word viasafta alludes to Sukkos, which is referred to in the Torah as chag haasif, the Festival of Ingathering. Additionally, the words mikol maachal asher yeiacheil allude to the idea that one should adorn his Sukkah with food items.
The name Terach, when scrambling the letters, can read rasach, anger. This alludes to the idea that Rashi writes (Ibid 11:32) that until Avraham came along, there was anger in the world.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
is sponsored anonymously
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 2
Noach in at bash is gematria 69, and yayin, wine, is gematria 70. Noach drank wine but was careless with his drinking. Yayin is gematria sod, secret, but Noach was one off from entering the sod of wine. (This is based on the Maharal who writes in Ner Mitzvah that heichal is in gematria 65 and Yavan, Greece, is gematria 66, and this teaches that Greece had one over the heichal.)
The teivah that Noach made was similar to the Aron, the Holy Ark, as the teivah only allowed in the animals that had remained faithful to their mates. Similarly, the Aron was used to test the women of Midian who had relations. It is noteworthy that it is said regarding the building of the teivah (Bereishis 6:14) vichafrta osah mibayis umichutz bakofer, and cover it inside and out with pitch. The cover of the Aron is called the kapores. Alternatively, the purpose of the teivah was to allow Noach to lead an insulated life for a year and when he exited he brought sacrifices, which are a kaparah, an atonement.
The Baal HaTurim writes that HaShem told Noach (Ibid verse 13) keitz kol basar ba lifanai, the end of all flesh has come before Me, and the word keitz is in gematria 190. This alludes to the idea that the Flood would be for 190 days, 40 of rain and 150 days that the water rose. It is noteworthy that it is said (Ibid verse 14) kinim taaseh es hateivah, make the Ark with compartments, and the word kinim (spelled without a yud) is also in gematria 190.
It is said (Ibid verse 16) tzohar taaseh lateivah, a window shall you make for the Ark. The first letters of the words spell the word tatzil, you shall save (without the yud) alluding to the idea that the teivah saved Noach and his family. Additionally, the last letters of those words spell the word hahar, the mountain, alluding to the idea that the Ark would come to rest on the mountains of Ararat and then Noach would open the window.
The Torah states that HaShem instructed Noach to make the teivah and then one hundred and twenty years later he entered the teivah. It would follow that the instruction to build the teivah occurred in Tishrei or shortly afterward. This is hinted to in the verse that states (Ibid verse 21) viatah kach lecho mikol maachal asher yeiacheil viasafta eilecho, and as for you, take yourself of every food that is eaten and gather it in to yourself. The word viasafta alludes to Sukkos, which is referred to in the Torah as chag haasif, the Festival of Ingathering. Additionally, the words mikol maachal asher yeiacheil allude to the idea that one should adorn his Sukkah with food items.
The name Terach, when scrambling the letters, can read rasach, anger. This alludes to the idea that Rashi writes (Ibid 11:32) that until Avraham came along, there was anger in the world.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
is sponsored anonymously
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
Friday, June 6, 2008
Shabbos: Ta’am HaChaim Naso-Shavuos 5768
Shabbos: Ta’am HaChaim Naso-Shavuos 5768
Shabbos in the Parashah
This week’s parashah is Parashas Naso and is followed immediately by the festival of Shavuos. The commentators traditionally link the parashah to the adjoining festival, so we will follow this approach and discuss the parashah and the festival of Shavuos. In Parashas Naso the Torah discusses the law that requires that people who have contracted various impurities must be sent out from the camp. It is said (Bamidbar 5:1-3) vayidabeir HaShem el Moshe leimor tzav es binei Yisroel vishalchu min hamacahaneh kol tazruah vichol zav vichol tamei lanefesh mizachar viad nikeivah tishaleichu el michutz lamachaneh tishalchum vilo yitamu es machaneihem asher ani shochein biscoham, HaShem spoke to Moshe, saying, “Command the Children of Israel that they shall expel from the camp everyone with tzaraas, everyone who has had a zav emission, and everyone contaminated by a human corpse. Male and female alike shall you expel, to the outside of the camp shall you expel them, so that they should not contaminate their camps, among which I dwell.” The Baal HaTurim offers a fascinating insight as to why the Torah juxtaposes the laws of a man who sins to the laws of sending out one who is impure from the camp. It was the sin of Adam HaRishon, the first man, who ate from the Tree of Knowledge of Good and Bad and the Serpent deceived the woman, Chava, and the Serpent spoke evil about man. Subsequently, HaShem punished all three. The Serpent was afflicted with tzaraas, the woman was punished with impurities of zavah, and man was punished with death. Corresponding to these three punishments the Torah enumerates here the three punishments. Tzaraas corresponds to the punishment of the Serpent, zav alludes to the woman’s punishment, and becoming contaminated by a human corpse corresponds to the punishment of death that was decreed upon man. The words ‘male and female alike shall you expel’ alludes to the fact that man, woman, and the Serpent were all expelled from Gan Eden. It is noteworthy that the Ramban here writes that after counting the Jewish People and separating the Erev Rav (the mixed multitudes of converts) from their midst, the Torah concludes with the discussion of sin offerings regarding one who steals from a Jewish convert. Elsewhere (Shemos 19:1) the Ramban writes that it is likely that prior to the Jewish People receiving the Torah, they separated from their midst the Erev Rav, as only the Jewish People received the Torah. What lesson can we derive from the statements of the Ramban? To gain a better insight into the words of the Ramban, we must focus on the preparation that one must engage in prior to the festival of Shavuos. There are no specific mitzvos that one performs on Shavuos. Yet, Shavuos is refereed to as zeman matan Toraseinu, the time of the giving of the Torah. How does one prepare for the giving of the Torah? The Lev Simcha, the Gerrer Rebbe, cites his father, the Imrei Emes, who raises the following question. It is said (Devarim 33:4) Torah tzivah lanu Moshe morashah kehillas Yaakov, the Torah that Moshe commanded us is the heritage of the Congregation of Yaakov. This verse states explicitly that Torah is a heritage to the Jewish People. Yet, the Mishna in Avos (2:17) states vihaskein atzmicho lilmod Torah sheainah yerushah loch, apply to study Torah, for it is not yours by inheritance. The Mishna clearly states that Torah is not a heritage. What is the resolution to these contradictory statements? The Imrei Emes answered that while the study of Torah itself is a heritage, the preparation for Torah is not a heritage. We can suggest that this means that the preparation for Torah is to remove the evil influences from our midst. It is said (Tehillim 34:15) sur miera vaaseih tov bakeish shalom viradfeihu, turn from evil and do good, seek peace and pursue it. The Mishna (Avos 6:3) states that the word tov usually alludes to Torah. Thus, we can interpret this verse to mean that one must first turn away from evil and only then can he accept the Torah. Prior to receiving the Torah at Sinai, the Jewish People were required to distance themselves from the Erev Rav, who were deemed to be a bad influence on the people, as is evidenced with the fashioning of the Golden Calf. It was the Erev Rav who instigated the creation of the Golden Calf, which led to dire results fro the Jewish People. Similarly, to maintain the holiness of the camp, those who contracted tzaraas or impurities were required to leave the camp. This law had its precedent in the episode of Adam HaRishon eating from the Tree of Knowledge of Good and Bad, and this act resulted in HaShem banishing him from Gan Eden. HaShem did not want Adam to sully the character of Gan Eden, and for this reason he and Chava were banished forever. Prior to accepting the Torah on Shavuos, every individual must make a reckoning of his surroundings and his actions and to properly prepare for receiving the Torah, one must cleanse himself from all sin and one must distance himself from all evil influences. Similarly, prior to Shabbos one must purify himself and distance himself from the overtures of the evil influences that permeate his life during the weekday. One who properly prepares for Shabbos and Yom Tov will certainly merit Divine Assistance and be able to study Torah in an exalted state of holiness and purity. HaShem should allow us that this Shavuos we all enter the festival properly prepared, and we should merit the arrival of Moshiach Tzidkienu, the descendant of Dovid HaMelech, who was born on Shavuos, speedily, in our days.
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Bo eshbos kaasher tzivisani lisharsecho vichein agid gedulascho birinah, on it shall I rest, as You have commanded me, to serve You, and so I shall relate Your greatness with joyous song. One of the most important aspects of Shabbos is singing and praising HaShem. Thus, we declare that we will serve you, and we serve HaShem by relating His greatness with joyous song.
Shabbos in Tefillah
Hamisgaeh al chayos hakodesh, He Who exalts Himself over the holy Chayos. It is noteworthy that the word gaeh, exalted, equals 9 in gematria, and the word emes, truth, in mispar katan, digit sum, equals 9. Thus, we declare that HaShem is exalted above all else as HaShem is the Ultimate Truth in this world.
Shabbos Story
Rabbi Mordechai Kamenetzky writes: Many years ago, my father told me the following story: Before the turn of the century, Reb Dovid, a talented worker, decided that he had had enough of the shtetl. There was no money to be made, and he decided to travel to
Rabbi Chaim Dovid Green writes: The Maggid of Dubno was famous for answering all questions with a parable. Even when he was asked why he always answered with parables! Here is the answer he gave. “Truth was walking about town but everyone was scared to look at him. Wherever he went, people screamed and ran away because he was completely naked! Along came his friend named Parable who told Truth that if he wanted to be accepted, he would offer him a suit of clothing. That is what happened. Parable gave Truth a suit so people would be more comfortable in his presence.” The Maggid was once asked why there is a need for the two Jewish Holidays of Simchas Torah and Shavuos as they seem to have the same function. Why don't we condense them into one grand
Shabbos in Navi
In this chapter the Navi records how Shimshon burned down the grain fields of the Plishtim and how Shimshon smote one thousand Plishtim with the jawbone of a donkey. Shimshon became thirsty and he cried out to HaShem, and HaShem split open the hollow that was in the jawbone and water came out from it for Shimshon to drink. These miracles demonstrate to us that at times HaShem changes the order of the world for the righteous. Lest we think that we are not deserving of such miracles, HaShem has granted us the Holy Shabbos, which is a miracle in itself. Is it possible that an entire nation rests for a complete day and relies on HaShem to provide their sustenance? This is the greatness of Shabbos, as those who observe the Shabbos properly will be greatly rewarded.
Shabbos in Agadah
In the Book of Rus which we read on Shavuos it is said (3:1) virachatz vasacht visaamt simlosaiich alayich viyaridit hagoren al tivadi laish ad kaloso leechol vilishtos, therefore, bathe and anoint yourself, don your finery, and go down to the threshing floor, but do not make yourself known to the man until he has finished eating and drinking. The Gemara states that Naomi was telling Rus to don her Shabbos finery in preparation of meeting Boaz. Moshiach is a descendant of Boaz and Rus. In Kabbalas Shabbos we recite the words hisnaaari meiafar kumi livshi bigdei sifarteich ami al yad ben Yishai bais halachmi koravh el nafshi gealah, shake off the dust – arise! Don your splendid clothes, My people, Through the son of Yishai, the Bethlehemite! Draw near to my soul – redeem it! In preparation for Moshiach’s arrival, we must don our Shabbos finery, and then HaShem will deem us deserving of the Ultimate Redemption, speedily, in our days.
Shabbos in Halacha
Regarding adjustable crockpots, one is required to line the entire heating element with aluminum foil. Preferably, one should also cover the knob on the crockpot.
Shabbos in Numbers and Words
The last verse in the Book of Rus states (4:22) viOveid holid es Yishai viYishai holid es Dovid, and Oveid begot Yishai, and Yishai begot Dovid. The Gemara states that were the Jewish People to observe two Shabbosos properly, they would be redeemed immediately. This idea is alluded to in this verse, as the words Yishai viYishai holid (701) equals in gematria the word Shabbos (702), and Moshiach will be a descendant of Dovid HaMelech. HaShem should allow us to merit the redemption immediately.
Shabbos: Ta’am HaChaim Naso-Shavuos 5768
Is sponsored as a zechus lirifuah shileima Yosef Chaim Avinoam Ben Alexandra Bruria
Bisoch shaar cholei Yisroel.
Shabbos hi milizok urefuah kirovah lavo.
I will be giving a class in Navi Shabbos afternoon
At Congregation Dovid Ben Nuchim-Aish Kodesh
14800 West Lincoln, in
Have a wonderful and delightful Shabbos and a Good Yom Tov
Prepared by Rabbi Binyomin Adler.
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