Shabbos: Ta’am HaChaim Bo 5770

שבת טעם החיים בא תש"ע
Shabbos: Ta’am HaChaim Bo 5770

The Great Redemption and Renewal

Introduction
החדש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה, this month shall be for you the beginning of the months, it shall be for you the first of the months of the year. (Shemos 12:2)
This week’s parasha is famous for the recording of the redemption of the Jewish People from Egypt. What passes under the radar is the mention of the first mitzvah that was given to the Jewish People as a whole, the mitzvah of Kiddush HaChodesh, sanctifying the New Moon. This mitzvah does not necessarily garner much attention for the casual reader of this week’s parasha. Nonetheless, this mitzvah features prominently in the first Rashi of Bereishis. Rashi raises the question of why the Torah commences with the story of creation and does not instead begin with the first mitzvah, which is the mitzvah of Kiddush HaChodesh. The premise for this question is that the Torah is not a history book. Rather, the word Torah means teaching or instruction, and given that function, the Torah should immediately set that tone with the teaching of the mitzvos. Let us understand what is so unique about this mitzvah that it would have been justified to begin the Holy Torah with this commandment.
The uniqueness of the New Moon
Sanctifying the New Moon is a practice that is no longer performed, as we now have a set calendar to inform us of when the Jewish festivals occur. Yet, we know from the Chanukah story that one of the three mitzvos that the Greeks sought to eradicate was Rosh Chodesh, the sanctification. It would appear that the sanctification of the New Moon plays a significant role in the lives of the Jewish People. What is the uniqueness of this mitzvah and the deeper concept that is contained within this mitzvah?
Torah study in contingent on renewal
The Gemara (Shabbos 147b) records a peculiar story with the Tanna, Rabbi Elazar ben Arach. R' Elazar ben Arach came to that region (where there was exotic wine and and delightful baths), he became attracted to their worldly delights and he forgot his Torah knowledge. When Rabbi Elazar returned he got up to read from the Torah scroll and he wanted to read ‘hachodesh hazeh lachem - this month shall be for you.’ Instead, he said ‘hacheresh haya libam - was their heart silent?’ (in the word hachodesh he substituted a resh for the daled, and in the word hazeh he substituted a yud for the zayin and in the word lachem he substituted a hey for the chaf). The sages beseeched HaShem to have mercy upon him and his Torah knowledge returned. While this Gemara requires a dissertation of its own, it is noteworthy that Rabbi Elazar ben Arach erred in the reading of the words hachodesh hazeh lachem, this month shall be for you. The Bais Yisroel writes in the name of the Imrei Emes that although the Jewish people studied Torah while in Egypt, HaShem told Moshe that the Jewish People would receive the Torah anew at Sinai. The Bais Yisroel suggests that this may be the interpretation of the incident with Rabbi Elazar ben Arach. Although Rabbi Elazar was known as a mayan hamisgabeir, an overflowing fountain, he forgot his Torah knowledge because Torah requires constant renewal.

Renewal in Torah study is like the renewal of creation

We can now better understand why the Torah should have commenced with this mitzvah. The entire Torah is based specifically on this idea of renewal. Regarding Torah it is said (Yirmiah 33:25) koh amar HaShem im lo brisi yomam valaylah chukos shamayim vaaretz lo samti, thus said HaShem: If My covenant with the night and with the day would not be; had I not set up the laws of heaven and earth. The Gemara (Pesachim 68b) understands that this verse means that if not for the Jewish People engaging in Torah study, the world would not have reason to be in existence. Thus, just like the world is constantly being recreated, so too our commitment to Torah must be constantly renewed. Furthermore, the merit that the Jewish People had to be redeemed from Egypt was based on the fact that they would accept the Torah at Sinai with a freshness and a renewal. Torah study, unlike all other academic pursuits, is not stagnant. Rather, one must constantly immerse himself in the wellsprings of Torah, as this task of renewal predicates our very existence and the existence of the entire world.
The Shabbos connection
In a similar vein, Shabbos is a time when we renew our commitment to HaShem and His Torah. The Gemara (Shabbos 86b) states that all opinions concur with the fact that the torah was given on Shabbos. This statement reflects the idea that Shabbos is a time of renewal and that renewal is best reflected through Torah study. HaShem should allow us to observe His Holy Shabbos and engage in renewed Torah study.
Shabbos Stories
Rav Shlomo Zalman Stays Around To See The Presents
The Rav of Ramat Chen, Rav Y. Auerbach, the nephew of Reb Shlomo Zalman Auerbach, zt”l was orphaned from his mother and father, and Rav Shlomo Zalman took care of all his needs. When he married, Rav Shlomo Zalman took the place of his father at the wedding. The wedding took place in Tel Aviv, and the chassan and kallah were planning on living in Tel Aviv after the wedding.
After the wedding, Rav Shlomo Zalman informed the family that he wished to spend the night in Tel Aviv. All the relatives were shocked since they were sure that Rav Shlomo Zalman would return directly to his house in Yerushalayim after the wedding. Whoever was familiar with Reb Shlomo Zalman's tight schedule of learning and davening, knew that it was very rare that he spent a night away from his home, if at all.
For many years, Rav Shlomo Zalman's nephew was unaware of the reason his uncle decided to stay the night in Tel Aviv. He eventually discovered the reason when he merited to also tend to the needs of an orphan, including accompanying him to the chupah. Rav Shlomo Zalman called him before the wedding and said, "I hope that you do for the orphaned chassan what I did for you." His nephew didn't understand what Rav Shlomo Zalman was referring to, until he reminded him about the night after his wedding when he stayed the night in Tel Aviv.
Rav Shlomo Zalman explained, "Every chassan and kallah receives many gifts on the day of their wedding. One of the happiest moments after the chasunah is when the young couple opens their presents, and afterwards they show them off to their parents. You had no parents, and I knew you wouldn't be able to enjoy these happy moments. Therefore, despite the difficulties it involved for me, I stayed in Tel Aviv the night after the wedding so that you could show me your presents the next day." (Aleinu Lishabeiach)
The Sfas Emes Refuses To Be Sent Out
The Sfas Emes rarely took any trips as he was a great masmid and preferred to stay put and learn. Any small trip he took was a great occasion to his Chasidim. One time he traveled to nearby Warsaw which was not far from his hometown Gur. When he arrived, a large gathering was waiting for him and his host prepared a lavish Kiddush for the occasion.
The Sfas Emes said that he does not want to attend such a reception. The host argued that Chazal tell us "Kol SheOmer Licha Baal HaBayis Aseh Chutz MiTzei", whatever the host instructs you to do you must do except if he asks you to leave. Therefore, said the host, the Rebbe is halachicly bound to attend.

The Sfas Emes replied that the word "Tzei" has another connotation beyond leaving the immediate premises. The Misha in Pirkei Avos (4:28) says that three things take a person out of the world, Kinah, Taava, Kavod. Since honor will take a person out of the world and anything that will cause a person to "go out" he need not listen to the Baal HaBayis, therefore the Sfas Emes need not listen to the host and indulge in this honor. (Chaim SheYesh Bahem - Aish Tamid)
Rav Chaim Soloveitchik's Brisker Door
Rav Chaim Brisker was an incredible Baal Chesed. His home was totally hefker to all those who wanted to enter. People ate his food, took away his sefarim, and even slept in his bed leaving him nowhere to sleep some nights. His concern for other was so great that it didn't dawn on anyone that they were inconveniencing him, and they probably weren't. His house was the local hangout for anyone who had nowhere to go.

Someone once asked why he had a door on his house if it performed no function whatsoever. The answer was obvious. According to one Deia, in order to put a Mezuzah in a doorway it needs a to have a door on it. The door is there just to make sure that the Mezuzah is 100% Lichatchila. Why else would someone have a door?
Rav Mendele MiRimanov Saves The Shul
A contingent of government officials came to Rimanov to search the city for a suitable storage warehouse for the army's food and supplies. After combing the city, the only place they came up with was the local Shul. When the heads of the Kehila heard, they ran to Rav Mendele of Rimanov to ask him what to do.
One person jumped up and said that as soon as the officials find out that the roof leaks and all their supplies will be ruined, they will not use our Shul as a storehouse. Everyone agreed and seemed satisfied with the plan. However Rav Mendele, with his great Yiras Shamayim, heard this and said that they are sorely mistaken. In fact it is because of the leaky roof that this Gezeira befell them. If we don't take care of our Shul and are Mizalzel in its honor allowing the roof to leak, what do you expect of the non-Jews? Go fix the roof right away and everything will be okay.
They did as they were commanded and never heard from the officials again. (www.Revach.net)
Shabbos: Ta’am HaChaim Bo 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.
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Shabbos: Ta’am HaChaim Parashas Ki Seitzei 5769

שבת טעם החיים פרשת כי תצא תשס"ט
Shabbos: Ta’am HaChaim Parashas Ki Seitzei 5769

Go out with joy
Introduction
This week’s parasha, Ki Seitzei, commences with the laws regarding the Jewish People going out to battle. Rashi writes that the battle referred to here is a discretionary battle, i.e. the Jewish People are not required to wage war against their enemies. Rather, the battle is one where the nation chooses to expand their territory. It is regarding this battle that the Torah instructs the Jew how to deal with the eishes yifas toar, the beautiful gentile woman who is captured in battle.
Leave depression with joy
The commentators cite a Medrash that offers a different interpretation of this battle. They write that this battle is referred to as a milchemes hayeitzer, a battle against the Evil Inclination. While we may all be familiar with this struggle, one must wonder why the Torah alludes to this battle by stating that one goes out to wage battle against the Evil Inclination. In fact, it would seem that the opposite is true. When one is outside his safe environment and is confronted by the temptation to sin, he should escape inside, similar to the statement of the Gemara (Sukkah 52b) that one who sees this “disgusting one,” i.e. the Evil Inclination, he should bring him into the study hall. What, then, is the meaning of the Medrash that states that one should go out to battle his Evil Inclination? Perhaps we can understand the parallel easier with a teaching from the Lev Simcha, the Gerrer Rebbe (14 Nissan 5658 – 7 Tammuz 5752). It is said (Yeshaya) ki vismicha seitzeiu, you will go out with joy. The Lev Simcha interprets this verse homiletically to mean that one can exit his state of depression and worries by being in a state with joy. Let us delve into this deceptively simple statement.
Going to a Tzaddik helps even more
What is the biggest obstacle that prevents a person from accomplishing feats in this world? Some may suggest that it is lack of discipline and focus, but in truth, there is even a larger component at play. The real barrier between us and our potential accomplishments is a lack of joy. We can illustrate the idea that a lack of joy effects one’s accomplishments with the following story. It is told of the Chassid whose neighbor once asked him about the necessity of his travels to the Rebbe. “Is it not enough”, asked the neighbor, “to pore over the Chassidic and mussar literature in your own home?” The Chassid responded, “when I sit in my house with a book and begin to study, the Evil Inclination eventually gets up and begins to dance on my table, and the Evil Inclination then kicks my book open to the chapter that discusses the inherent weakness of man and how one must exert himself to overcome the Evil Inclination. Upon reading this chapter, I instantly become forlorn, and I am overcome with uncertainty about my ability to best the Evil Inclination. When I travel to the Tzaddik, however, he knows exactly what I am lacking and what I need to repair my faults. He strengthens me and gives me the Tikkun, the rectification that my soul needs.”
During Elul we can come before HaShem with joy
In a similar vein, we can suggest that while one can certainly spend time philosophizing about what is preventing him from serving HaShem properly, he is stilled mired in the mud of his misdeeds and character faults. Yet, when one begins to serve HaShem with joy, he has already left behind his state of depression and now he can truly serve HaShem with joy. This task of serving HaShem with joy should be in our minds in the month of Elul, as we approach the High Holy Days, when we will stand before HaShem in judgment for the past years deeds. Although we must view the Day of Judgment with the utmost seriousness, we are also instructed to prepare for these awesome days with a certain sense of joy, as we are confident that HaShem will vindicate us in his judgment and bless us with a good year.
The Shabbos connection
Shabbos is a day of joy, as it is said (Bamidbar 10:10) uviyom simchaschem uvimoadeichem, on a day of your gladness, and on your festivals, and the Sifri (Ibid) writes that your day of joy refers to Shabbos. Furthermore, in the Shabbos prayers we recite the words yismichu vimalchuscha shomrei Shabbos vikorei oneg, they shall rejoice in Your kingship – those who observe the Shabbos and call it a delight. Given that Shabbos is a day of joy, we should make the most of this opportunity that HaShem has given us and we should delight in the Holy Shabbos.


Shabbos Stories
Rebuking for HaShem’s honor
Shlomo Katz writes: One year on Shabbos Shuvah, Reb Elchonon Wasserman z”l (Rosh Yeshiva of Yeshiva Ohel Torah in Baranovitch, Poland; killed in the Holocaust) went to shul to hear the derashah that was scheduled to be delivered by the town’s rabbi. However, a messenger arrived, saying that the rabbi was ill and would not be speaking.
Immediately, the assembled congregates turned to Rav Wasserman and asked him to speak. He refused repeatedly, but the congregation would not take "no" for an answer.
So Rav Wasserman ascended the pulpit and began his remarks as follows: The Torah reports that Moshe Rabbeinu was the humblest of all men. How then did he call upon the awesome heavens and earth (in the above verse) to bear witness to his words?
Rav Wasserman answered his own question: The key is found two verses later, where we read, “When I call out the Name of HaShem, ascribe greatness to our G-d.” I am not speaking for my own honor, nor are these my own thoughts, Moshe Rabbeinu was proclaiming. The words of rebuke that I (Moshe) will speak are the words of the Torah, and they are spoken for G- d’s honor.
You, too, may wonder - Rav Wasserman concluded his introduction - who I am to rebuke you. Know, therefore, that everything that I will say will be the words of the Torah and will be spoken for G-d’s honor alone. (Otzrosaihem Shel Tzaddikim p.621)
One can change any time
“For they are a generation of reversals . . .” (Devarim 32:20)
Reb Yisroel Alter z”l (the Gerrer Rebbe; died 1977) would not permit the shteibels / small prayer and study houses of his followers to expel any member, even if he seemed to behave in a manner unbecoming of a chassid and member of the community. The Rebbe explained that so long as the individual continued coming to the shteibel, that alone was reason to hope that he would someday mend his ways.
As support for his position, Rav Alter quoted the interpretation of our verse offered by R' Zusia z”l of Annipol (late 18th century chassidic rebbe): “They are a generation of reversals” - the Jewish People of our time are wont to change their nature suddenly and unpredictably. Thus, someone who was, one day, headed in the wrong spiritual direction may unpredictably change course at any time. (Otzrosaihem Shel Tzaddikim p.622)
Love for a son, love for a father
Rabbi Frand writes: I recently heard the following true story: A father had a son who (as is all too often the case) was having problems during his teenage years. The son was not acting as he should and he gave his father much grief. In hope of putting the son on the right path, the father sent him to Eretz Yisroel with the hope that somehow in the Holy Land, the boy would straighten out. In Israel, the son visited a psychologist who had some success with the lad. The father visited the son that year and decided to go speak to the psychologist himself to hear firsthand how his son was doing. The psychologist explained to the father that the problem he was having with his son could be traced back to unresolved issues that he (the father) was having with his own father.
The person heard what the psychologist said and understood it. But when he came back to America, he really did not act upon it. Several months later, however, a friend of the boy’s father lost his own father and was sitting shiva. The father went to visit his friend who was mourner the loss. The mourner made the following comment: “I lost the person in the world who loved me the most. No one loved me like my father.”
When the father with the problem son heard this comment, it stuck with him. He deeply wished that he could make a statement like that about his own father. He wished that he could feel he had a father who loved him. He decided that the next time the Israeli psychologist came to America, he would make an appointment to see him together with his own father so that the two of them could try to work out their issues. And so it was. The psychologist came to America. The father went to his own father – a European Jew, a holocaust survivor – and said “I want to go with you to a psychologist.” He explained, “Our relationship has suffered for years. Maybe we can do something to improve it.”
Much to his surprise, the father agreed and thus the “grandfather” and the “father” went to the psychologist and had a session. At that session, when the “grandfather” began telling over his life story – the events that happened before, during, and after the holocaust -- how he was instrumental in saving members of his own family from death and so on –- the “father” suddenly had an amazing epiphany. He turned to his father and said. “I never knew this about you! You are a hero! I never knew this. The only thing I knew about you was that I was afraid of you.”
The “grandfather” turned to his son and said, “I love you more than anything else in the world.” Those words that the son (now a middle aged man) was longing to hear his whole life, he now heard from his own father. This “father” then had an even greater epiphany and an even greater awakening: “If my father who is flesh and blood loves me that much, then how much more so does the Ribono shel Olam [Master of the Universe] love me!” This awakening changed the person's entire relationship not only with his own father, but with his Father in Heaven. [Reprinted with permission from www.Torah.org]

Shabbos: Ta’am HaChaim
Parashas Ki Seitzei 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.
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Shabbos: Ta’am HaChaim Parashas Shoftim 5769

שבת טעם החיים פרשת שופטים תשס"ט
Shabbos: Ta’am HaChaim Parashas Shoftim 5769

Judges and kings
Introduction
In this week’s parashah we learn of the mitzvah of appointing Shoftim, judges, and subsequently we learn of the mitzvah to appoint a king over the Jewish People. While the function of the judge is to adjudicate rulings between quarreling parties, the function of the king is to rule over the people in a fair but firm manner. The question, however, is why the Torah mentions a reward for the people if they appoint proper judges, whereas there is no mention of any benefit to the people if they appoint a worthy king. To compound this issue, the Radak (Shmuel I 8:5) elaborates on the issue of why HaShem was disturbed when in the times of Shmuel, the Jewish People asked for a king, if the Torah itself lists the appointment of a king as a mitzvah. The Radak suggest that the fault of the people was that they requested a king for their own purposes and with this they demonstrated a lack of faith in HaShem. There is, however, another issue that must be examined regarding the two mitzvos of appointing judges and of appointing a king.
Justice creates kindness
It would seem that the two mitzvos of appointing judges and appointing a king are mutually exclusive. Nonetheless, given the fact that both of these mitzvos are enumerated consecutively in the same parasha, the Torah may be alluding to a profound idea that is applicable in our daily lives. The appointment of judges is necessary as people are by nature contentious, and the judges will be able to arbitrate disputes. The necessity of a king, however, is not as apparent. It is said (Mishlei 29:4) melech bimishpat yaamid aretz, through justice a king establishes a land. The Sfas Emes (Shoftim 5654) notes that the world was created with kindness, so it would seem that justice is the antithesis of the world’s existence. The answer to this question, writes the Sfas Emes, is that when we mete out justice amongst ourselves, and certainly when one judges himself by reflecting his ways, then HaShem is aroused to mercy and the justice is sweetened. Thus, it is essentially through justice that the world is sustained.
A king leads to fear of Heaven
Let us then examine the function of the king. In essence, the king performs the same function as the judge, and that is to arbitrate justice. Yet, the Torah does not mention any aspect of justice regarding the appointment of a king. Rather, the Torah focuses on the king carrying a Sefer Torah with him at all times, so that he will learn to fear HaShem. The Sfas Emes (Ibid 5664) explains that the Jewish People only required a king when they were lacking in their fear of Heaven. The king himself would draw his fear of Heaven from the Torah. Thus, Shmuel rebuked the nation for requesting a king, because if they had the proper fear of Heaven, they would not need a king. Once they did not have the requisite fear of Heaven, a king for a king was a mitzvah as by having a king they would gain fear of Heaven. The Sfas Emes adds that through the fear of a gentile king, one could come to fear of punishment, whereas through a Jewish king, one can attain the level of fear that is referred to as yiras haromimus , fear of the exalted one. The reason of this is because HaShem chooses the Jewish king and the people are then afraid of the king, and this leads them to fear the exaltedness of HaShem. Ultimately, every Jew is required to have this yiras haromimus so that the fear of HaShem permeates everyone that the person comes into contact with.
The Shabbos connection
Based on the words of the Safes Ems regarding the function of a king, we can better understand the juxtaposition of the two mitzvos of appointing judges and appointing king. The appointment of judges is so that fear of punishment is instilled within the people. Appointing a king, although not desirable, achieves the result of instilling in the Jewish People a fear of HaShem’s exaltedness. In a similar vein, throughout the week we perform mitzvos and desist from sinning because we are afraid of HaShem’s punishment. On the Holy Shabbos, however, when, in the words of the Zohar, kol dinin misabrin minah, all judgments depart from her, there is only love of HaShem and fear of His exaltedness. It is for this reason that in the Shabbos prayers we constantly recite the words yismichu vimalchuscha, rejoice in Your kingship, as on Shabbos we need not be afraid of HaShem’s Divine Justice. Rather, we fear HaShem for His exaltedness, and this fear facilitates our outpouring of love for HaShem.
Shabbos Stories
Shabbos belongs to every Jew
When the fourth Gerrer Rebbe, the Beis Yisroel, lived in Haifa, his chassidim would gather under the balcony to his house every Seudas shlishis (third meal on Shabbos), and the Rebbe would give over his most inspirational words of Torah for the week. On one particular Shabbos, after the Chassidim had congregated under the balcony, the Rebbe was nowhere to be seen. His Chassidim looked around until someone spotted the Rebbe at the corner, bent over, talking to someone in a car at a red light. Word spread among the group, and no one could believe the site! There was the Rebbe talking to someone in a car on Shabbos! A few Chassidim rushed over, and overheard the following being said by the Rebbe in a voice of great enthusiasm: “Yes, it’s yours too! It doesn't only belong to me; it belongs to you as well! Shabbos is for every Jew. It doesn’t matter that I dress one way and that you dress another. Each one of us is a tzelem Elokim (created in the image of G-d). Perhaps you’ve never been privileged to experience the joys of Shabbos, so now it is time!” With that the Rebbe invited the man in the car over for the following Shabbos. He pointed to the house, and told him that he would be in for otherworldly pleasures if he were to come. The man became a frequent guest of the Rebbe and, in time, became shomer Shabbos.
Kindness will work better
In a similar story a number of years ago there was a young rebel who decided to go speeding through the streets of Mea Shearim on a Shabbos afternoon with his radio at full volume. As you could imagine, the indignant shouts of “Shabbos, Shabbos!” could be heard block in and block out. The indentations on the car from the stones hurled by angry Chassidim had already become evident after a few blocks. But at the end of a long street, up which this driver was heading, stood a Chosid. Bedecked in shtreimel, bekishe, and full Shabbos regalia, he stood firmly and resolutely in the middle of the street with his hand straight out. The driver had no choice but to stop. The Chosid let down his arm, and walked to the driver’s side of the car. “How would you like to come to my house for a Shabbos meal?” he asked warmly with a bright smile on his face. “How would I like to what???” asked the driver. The Chosid repeated, “How would you like to come to my house for a Shabbos meal? I would LOVE to have you at my house for a Shabbos meal.” The driver was dumbfounded! What happened to all of the yelling? What happened to all of the hateful stares? He literally didn't know how to react. The Chosid continued, “Perhaps you’ve never celebrated a Shabbos in full form. I want to show you what it's like. I would really love to have you over next week.” After a few more minutes of convincing, the driver really didn’t know what else to do but accept. He took the address, managed to find a yarmulke the next week, and actually made it to the chosid's house for Shabbos. The rebel had no idea that one day he would become shomer Shabbos.
A father to the community and a Rebbe at home
Shortly after he had arrived in America, a young Chassid was discussing the naming of his newly born son with the Satmar Rav, in the presence of another rabbi. “My grandfather was a very good Jew,” he said.
“His name would be a fine choice for your son,” commented the Rebbe.
“But several of my nephews and cousins already carry his name. On the other hand, my father-in-law has no one named after him.”
“That should certainly be taken into consideration.”
“However …”
And so it continued. After the young father left, the other visitor asked the Rebbe why he permitted himself to become so involved with trivia.
“In the old country, I was a father at home, and could be a Rebbe in the city. But here,” the Rebbe sighed, “this is simply not suitable. I have to be a father to my community, and a Rebbe at home.”
A limit to the teasing
An alumnus of a Lithuanian-type yeshiva in Israel sat near the Rebbe at his Pesach Seder. The Rebbe was amused at his guest’s pompous measuring of the precise portion of food and drinks required for the rituals (even though the Rebbe himself was no less fastidious). As the guest prepared his matzos, the Rebbe asked him, “Are you sure it’s the right shiyur (required amount)?” Similarly, after he ate the marror, and later when he eyed his afikomen before consuming it, the Rebbe smilingly asked, “Is it the shiyur?”
Finally, the fellow put down his matzah and said, “Rebbe I’m not sure. But isn’t it the shiyur of tcheppen (teasing)?”
The Rebbe was deeply disturbed that he had actually offended the man with remarks that he had only meant as a friendly exchange. He begged his forgiveness again and again, as was his habit when he felt he had mistreated someone. Finally he asked him, “Please see me right after Yom Tov.”
When the man reported to the Rebbe, he asked, “Why are you here? Why did you come to America?”
“I’m here because I must raise five to six thousand dollars to marry off my daughter.”
“I’ll get the money for you. And please - any children that you will be marrying off in the future - come here and I’ll take care of your financial needs.”
The Satmar Rav was not satisfied until he had financed the weddings of the man’s four daughters.

Shabbos: Ta’am HaChaim
Parashas Shoftim 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
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Shabbos: Ta’am HaChaim Parashas Devarim 5769

שבת טעם החיים פרשת דברים תשס"ט
Shabbos: Ta’am HaChaim Parashas Devarim 5769

Becoming one with the Torah
Introduction
It is said (Devarim 1:1) eileh hadevarim asher diber Moshe el kol Yisroel, these are the words that Moshe spoke to all Israel. The Medrash (Devarim Rabbah 1:1) comments that prior to receiving the Torah, it is said regarding Moshe (Shemos 4:10) lo ish devarim anochi, I am not a man of words. Once he merited the Torah, his tongue was healed, and he began to recite devarim, words, as it is said eileh hadevarim asher diber Moshe.
One must wonder why the Medrash chose to mention here the idea of Moshe’s speech being healed, when in reality Moshe’s speech was healed at the giving of the Torah, forty years earlier. Furthermore, what is the connection between Mishneh Torah and Moshe’s speech being healed?
The King and Mishneh Torah
In order to understand this Medrash, we must first understand the significance of Mishneh Torah. It would seem that Mishneh Torah is merely a review of the first four books of the Torah. Yet, Mishneh Torah has the same significance as the rest of the Torah, and we must understand its significance. The words Mishneh Torah are found in the verse regarding a Jewish king that states (Devarim 17:18) vihayah chishivto al kisei mamlachto vichasuv lo es mishnei HaTorah hazos al sefer mililfnei hakohanim halviim, it shall be that when he sits on throne of his kingdom, he shall write for himself two copies of this Torah in a book, from before the Kohanim, the Levites. There is a direct connection between the king and Mishneh Torah. The Medrash (Yalkut Shimon Bereishis 1:11) states that when Hashem first appeared to Yehoshua, He found him studying Mishneh Torah. Hashem then declared to Yehoshua (Yehoshua 1:8) lo yamush sefer haTorah hazeh mipicha vihagisa bo yomam valaylah, this Book of the Torah shall not depart from your mouth; rather you should contemplate it day and night. What was the significance of Mishneh Torah that Yehoshua felt compelled to be engaged in its study? The Gerrer Rebbe, the Bais Yisroel, writes that the words Mishneh Torah are similar to the words Mishneh Limelech, the second to the king. Perhaps the idea is that it is not sufficient for one to study Torah and perform the mitzvos. Rather, one must be attached to the Torah, similar to the king who was required to keep the Torah with him at all times.
Yehoshua was completely connected to the Torah
It is appropriate that Yehoshua reflected this idea, as regarding Yehoshua it is said (Shemos 33:11) umisharso Yehoshua bin Nun naar lo yamish mitoch haohel, his servant, Yehoshua son of Nun, a lad, would not depart from within the Tent. Thus, Yehoshua was part and parcel with the Torah, and therefore he merited to become the leader and the king of the Jewish People. The Jewish king reflected the ideal of being one with the Torah. In truth, the Gemara (Gittin 60b) states that all Torah scholars are deemed to be kings as they are one with the Torah.
Moshe sacrificed his life for the Torah
We can now understand why the Medrash chose to mention the healing of Moshe’s speech at the onset of Mishneh Torah. Moshe was the quintessential embodiment of the ideal that one has to be one with the Torah. The Medrash (Tanchumah Beshalach § 10) states that because Moshe sacrificed his life, so to speak, on behalf of the Torah, he merited that the Torah was written on his name. Moshe was the first Jewish king, and the quality of Moshe has been transmitted throughout every generation.
Bar Mitzvah boy becomes one with the Torah
When a child becomes Bar Mitzvah, he is taking on the responsibilities of Torah study and mitzvah observance. Even more, however, he now has the opportunity to become one with the Torah. It is said (Tehillim 2:12) nashku var pen yeenaf, yearn for purity, lest he become wrathful. The Gemara (Sanhedrin 92a) interprets the word bar to be referring to Torah. Thus, a Bar Mitzvah boy is now becoming one with the Torah. This is also reflected in the word mitzvah that is interpreted to mean connection.
The Shabbos connection

The Medrash (Tana Divei Eliyahu § 1) states that one should make Shabbos entirely Torah. Shabbos is referred to as raza diechod, the secret of oneness, so it follows that on Shabbos one should make himself one with the Torah. Hashem should allow us to recognize that He is One and His Name is One, and we should merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
How can I even thinking of leaving this city?
Rabbi Eliyahu Hoffman writes: It is told that the holy Rema, Rav Moshe Isserles zt”l, Rav of Cracow and author of the famous Ashkenazi commentary on the Shulchan Aruch, in his elder, decided to retire from Rabbinical leadership. Leading the Rabbinate of such a large city, one can imagine, would be a daunting task even for a young man. One might also surmise that the elderly sage would have enjoyed spending his ‘golden years’ studying the Torah with the undisturbed peace and serenity that is not the lot of the Rabbinate, who must constantly deal with arguments and monetary disagreements between one Jew and another. Despite the community’s uproar, he was firm about his decision, and would not allow himself to be swayed. It seemed nothing could change his mind, not even the promise of money—a rare commodity for a community Rabbi. It was thus with great surprise that, just weeks before the scheduled date of retirement, the Rabbinical lay-committee, whose job it had been to find a replacement for the irreplaceable R’ Moshe, now found themselves sitting across the table from him, listening to him say that he had changed his mind, and wished to remain Rabbi of Cracow—assuming they would still have him.
“You may be wondering,” he told them, “what brought about my sudden, complete, and inexplicable change-of-heart (they were!)? It was due to a case that came before me this morning, the details of which I will now tell you.
“There is a talmid chacham (Torah scholar) in our community, R’ Ephraim Mendel, who for many years earned an honest yet meager living selling bagels in the marketplace. Unbeknownst to me, R’ Ephraim Mendel entered into a Yissachar-Zevulun agreement with another gentleman, R’ Yitzchok, whereby R’ Yitzchok would support R’ Ephraim Mendel in full, and R’ Ephraim Mendel in turn would dedicate himself completely to Torah study, without having to worry about selling his bagels. R’ Ephraim Mendel, it seems, has now decided the agreement is no longer to his liking, and wants to be released from the deal. R’ Yitzchok refuses to release him. He produced a signed document that entitles him to continue supporting R’ Ephraim Mendel, in exchange for which he would be entitled to his portion of the reward for R’ Ephraim Mendel’s Torah study. ‘We have an agreement,’ he said adamantly, ‘and I have no intention of terminating it!’
“I needed some background. Turning to R’ Ephraim Mendel, I asked him how this agreement came about, especially since I knew R’ Ephraim Mendel was exceptionally humble, and very few people knew of his vast knowledge of Torah and amazing diligence, let alone an outsider.”
“‘The Rav knows that every morning my wife and I would get up at four o’clock to begin making our bagels. After davening kevasikin (with sunrise), I would take a sefer Tehillim (Book of Psalms) in my hand, and pray as my Rebbetzin began measuring the flour to mix with the water. As she kneaded the dough, I prayed to Hashem that the dough be a consistent one. When she put the bagels in the oven, I would continue to pray that they would bake evenly, and would be tasty. Finally, after the bagels were ready, I would pray to Hashem as I walked to the market that I would quickly and easily find buyers for my wares, so that I could be finished with my work for the day, and be off to the beis ha-midrash to begin my day of Torah study. It was hard work, true, but every step of the way I would pray with all my heart, and baruch Hashem, people liked our bagels, and we made a fine living.
“‘One morning I was standing in the market peddling my wares as always when this guest, R’ Yitzchok, happened to stop buy. He wanted to buy some bagels. He started talking to himself about whether the correct beracha (blessing) on the bagels would be Hamotzi or mezonos. I offered him my opinion, and when he disagreed, I proceeded to prove to him from Shas (the Talmud) and Poskim (halachic authorities) that I was indeed correct.’
“‘Frankly, I was flabbergasted,’ R’ Yitzchok continued. ‘Who ever heard of a bagel salesman who knew Shas and Poskim with such clarity?! On the spot, I made him an impulsive yet serious offer. He had no business selling bagels like a commoner. I would support him comfortably from now on, in exchange for the honor of backing such an erudite scholar, and having some small share in his learning. We drew up a contract with the terms,’ he once again showed me the shtar, ‘and I immediately began sending him a monthly stipend. And now, I cannot fathom why, he wants out. Have I not given him generously enough?’
“‘Of course not!’ said R’ Ephraim Moshe. ‘And that is exactly my problem. I feel like I no longer need Hashem. I don’t worry about the dough, or the flour, or the customers. No more heart-felt Tehillim for an easy day. It’s all so cozy and comfortable—but where’s my relationship with Hashem!? That’s why I want out. I’m not willing to give up those heart-felt prayers— and our need to ask Hashem to give us sustenance every day—for any money in the world!’
“And I say,” concluded the Rema, “that in a city in which such a din-Torah (case) can take place… why, I’d be a fool to leave such a holy city!”
It doesn’t have to be perfect
Rabbi Hoffman writes further: This week marked the fourth yahrtzeit of the Bobover Rebbe zt”l. Those who had the privilege of having been in the Rebbe’s company will not soon forget the beauty of the Rebbe's every movement. Were it not for having known the Rebbe, it might be difficult to believe what one reads about past Torah giants - that they never moved their bodies in any way without thinking of Hashem. The Rebbe was recognized not only for his great sanctity and tremendous love for mitzvos and Torah, but also for his unequalled mentschlichkeit - he was a person that even gentiles who came in contact with him loved.
At the Rebbe’s shiva, a woman came to visit. From her appearance, it was obvious she was not an observant Jew. The Rebbe’s daughters wondered what her relationship with their father possibly could have been. “I lived in the West Side of Manhattan,” she began, “when your father came to live there in the early 1950’s. To tell you the truth,” she said, “I’m no great maven on Rebbes, so I’m not going to tell you about how holy your father was, though no doubt he was a holy man. But do you know why I came to the shiva? Because in my whole life, I’ve never met more of a mentsch than your father. Even though I wasn’t religious, he always treated me with tremendous respect, and never made me feel like less of a Jew. I used to look forward to seeing your father just walking in the street - he had such a way about him. I may not be a maven on a Rebbe - but I'm a maven on a mentsch.”
A Bobover Hasid from Brooklyn once hired a black painter to paint his house. Noticing a picture of the Rebbe in the Hasid’s breakfront, he remarked, “You know – that’s my Rabbi.” The Hasid was intrigued; it wasn’t every day that a man like this had a Rabbi - never mind a Hasidic Rebbe.
“Do you want to know why? I’ll tell you. That Rabbi - Rabbi Halberstam - once hired me to paint his dining room. When I arrived in the morning, he greeted me with a warm ‘Good morning!’ Then he asked me if I had eaten breakfast. Actually, I hadn’t, and I told him that I didn’t have time.’ You can’t work all morning without eating something - let me fetch you something to eat.’ Can you believe it - the Rebbe made me breakfast!
“Once I had eaten, I began plastering the walls. At some point, the Rebbe came over to inspect my work. ‘Your work is excellent,’ he said, ‘almost too perfect. Please, don’t work too hard to make it perfect – there’s nothing wrong with a few small rough spots here and there. Now, thousands of years ago, we had a temple - the Holy Temple (Bais Ha-mikdash). There everything had to be totally perfect - it was G-d’s house on earth. But for my house here - pretty good is good enough. Thank you for your hard work.’
“Now another time,” he continued, “I was hired to do some work by another Rabbi. He didn't bother asking me if I had breakfast. When he came to inspect my work, he found a spot that had been plastered, but was not perfectly smooth. He began ranting and raving, ‘Is this what I pay you for? It's not smooth! Do you call this plastering?’ I promised him I would smooth it out, but that wasn’t enough. He made me do the whole room over from scratch, and stood over me as I did it. ‘You may be a Rabbi, but you’re not at all like my Rabbi,’ I told him when I left. I don’t know if he understood what I meant, but he sure was shocked.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Devarim 5769
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Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769

שבת טעם החיים פרשת לך לך תשס"ט
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story

Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15

Observing Shabbos in its entirety

In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.

Shabbos in Agadah

Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination

The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.



Shabbos in Halacha

Pots removed from the blech on Shabbos

If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.

Shabbos Challenge Question

Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.

This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.


Shabbos: Ta’am HaChaim
Parashas Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.

To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Vayeilech-Shabbos Shuvah 5769

Shabbos: Ta’am HaChaim Vayeilech-Shabbos Shuvah 5769

Shabbos in the Parashah

This week is Parshas Vayeilech and Shabbos Shuvah, so named because of the Haftorah we read where the prophet Hoshea exhorts the Jewish People to repent from their sins. What does repentance mean? The Rishonim enumerate the steps that are involved in the process of repentance. Among these steps are forsaking the sin, regretting the past and acceptance not to sin in the future. The Rambam (Hilchos Teshuvah 2:2) writes that the ultimate form of repentance is when one reaches the state of repentance where HaShem, Who knows all concealed matters, can testify on the person that he will not commit this sin again. One must wonder, however, how one can know when he has achieved this level of repentance? There are those who claim that after Yom Kippur, if one feels a true sense of relief, then he knows that has gained atonement for his sins. Repentance certainly involves ones emotions. Nonetheless, the mitzvah of repentance is akin to shaking a lulav and blowing a shofar, where one must perform the action involved in the mitzvah and one should not be focused on whether HaShem has accepted his performance of the mitzvah. This being the case, why does the Rambam write that part of the process of repentance is that HaShem has to testify that he will never sin again? The Lechem Mishneh (Ibid) is bothered by another question. He asks how it can be that HaShem testifies that a person will never commit this sin again. Does this not contradict the idea that man has free choice? The Lechem Mishneh answers that when one repents he must take HaShem as a witness that he will never commit this sin again. It would seem from the words of the Lechem Mishneh that the Rambam is not saying that HaShem is actually testifying on behalf of the person. Rather, the repentant is taking HaShem as a witness, similar to Moshe taking the heavens and the earth as a witness that the Jewish People were warned what will occur if they do not heed HaShem’s will. This is also the understanding of the Kesef Mishneh (Ibid). This explanation, however, is difficult, as the Rambam implies that HaShem will actually testify on behalf of the repentant. Furthermore, how does one take HaShem as a witness? Lastly, if one takes HaShem as a witness that he will never sin again, is it still possible to sin again? This matter requires further research, but perhaps we can explain the words of the Rambam in a different manner. The Rambam (Ibid 1:1) writes that the mitzvah from the Torah is that one confesses his sins, and part of the confession process is that he repents. One of the confessions that we recite on Yom Kippur is that we sinned before HaShem with Viduy Peh, insincere confession. While one can certainly confess his sins verbally, it is insufficient unless he has truly repented. How can one know if he has truly repented? Regarding this the Rambam writes that if HaShem testifies upon the person that he will not commit the sin again, then he will know that he has truly repented. This is the only way that one can sincerely confess his sins, as without true repentance, one cannot recite a true confession. It is said (Yechezkel 33:11) emor aleihem chai ani nium HaShem Elokim im echpotz bimos harashah ki im bishuv rasha midarko vichaya shuvu shuvu midarcheichem haraim vilamah samusu bais Yisroel, say to them: ‘as I live – the word of the Lord HaShem/Elokim – [I swear] that I do not desire the death of the wicked one, but rather the wicked one’s return from his way, that he may live. Repent, repent from your evil ways! Why should you die, O House of Israel?’ Thus, we see that when one repents, he is now considered to be amongst the living. The definition of living is to be attached to HaShem and His will. One who repents is close to HaShem, as it is said (Hoshea 14:2) shuva Yisroel ad HaShem Elokecha, return, Israel, unto Hashem your G-d. The Gemara (Yoma 86a) derives from these words that repentance is so great that it ascends to the Heavenly Throne. In a similar vein, every week we experience a spiritual elevation on the Holy Shabbos. How does this come about? I was struck by the words from the Haftorah that we read on a fast day. It is said (Yeshaya 56:3-5) vial yomar ben haneichar hanilvah el HaShem leimor havdail yavdilani HaShem meial amo vial yomar hasaris hein ani eitz yaveish ki choh amar HaShem lasarisim asher yishmiru es Shabsosai uvacharu baasher chafatzti umachazikim bivrisi vinsati lahem biveisi uvichomosai yad vasheim tov mibanim umibanos sheim olam etein lo asher lo yikareis, let not the foreigner, who has joined himself to HaShem, speak, saying, ‘HaShem will utterly separate me from His people’; and let not the barren one say, ‘Behold I am a shriveled tree.’ For thus said HaShem to the barren ones who observe My Shabbosos and choose what I desire, and grasp My covenant tightly: In My house and within my walls I will give them a place of honor and renown, which is better than sons and daughters; eternal renown will I give them, which will never be terminated. We can interpret these verses homiletically to mean as follows: and let not the barren one say, ‘Behold I am a shriveled tree, i.e. let a person not say that life is dry and without meaning. For thus said HaShem to the barren ones who observe My Shabbosos and choose what I desire, and grasp My covenant tightly, i.e. although during the week a person may feel that he is on the precipice of despair, he should know that one who observes the Shabbos and studies Torah will be more rejuvenated than one who bears children. The reason for this is because Shabbos is a semblance of the World to Come, which is eternal. One who experiences Shabbos has experienced true life. Hashem should grant us that this Shabbos the entire Jewish People observe the Shabbos properly, and then HaShem will grant us complete atonement on Yom Kippur, which will come upon us, for good.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Yehei raavah kamei disishrie al amei diyisanag lishmei bimsikin viduvshin, may it be His will that His Presence rest on His people and it take pleasure for His sake in delicacies and sweets. If we can understand this passage literally, it would seem that the intention is that through the manifestation of the Divine Presence, we are capable of indulging in physical delights. Perhaps this is similar to what the Ramban writes (Bereishis 25:34) that Yitzchak instructed Esav to bring him food so that he could bless him. The reason Yitzchak did this is because he felt that the Divine Presence would rest on him through the indulgence of food. While this passage certainly contains a deep meaning, we can understand that by elevating the physical in this world, we merit a high spiritual level.

Shabbos in Tefillah

Oneg kara liyom HaShabbos, He declared the Shabbos day a delight. Why did HaShem have to call the Shabbos a delight? The Sefarim (see Shelah Maseches Shabbos Perek Ner Mitzvah §38) write that there is nothing higher than oneg and there is nothing lower than nega, a plague. Thus, we see that the highest spiritual reward is in a place called oneg, which is also an acrostic for the words Eden (Paradise) Nahar (River) and Gan (Garden). Hashem cherishes the Shabbos so much that He refers to it as the highest level of spiritual reward.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: Lieutenant Meyer Birnbaum was one of the only Orthodox US army officers commissioned during World War II. Last year, he spoke at our yeshiva, and though I was enraptured by the harrowing tales of his war-time activities, one small incident that occurred to him as a young boy growing up in the Brownsville section of Brooklyn during the Depression did not escape me. In those days, few young men attended yeshiva or were committed to vigorous Torah observance. Meyer went to public school as well, but his parents wanted to raise him as an observant Jew. His friends would often make fun of his yarmulke, and few attended his bar-mitzvah. But that did not deter him. In fact, from the time he was old enough his mother would make sure that he attended the mincha service. Imagine the sight. A young boy coming to pray together with a group of elderly men who were hanging on to their tradition while their inheritors looked for newfound freedoms outside the decaying walls of the synagogue. Even the men who came to pray were only there to say Kaddish for a dearly departed. So when young Meyer entered the portals of the shul for the very first time their eyes widened in amazement. Their shock turned to pity as they assumed the young boy came to shul for the same reason that most of them came, and for the very reason that they prayed their children would one day come the sole purpose of saying Kaddish. The moment came when the Kaddish yasom, the mourner's Kaddish, was to be recited, and the congregation began in a cacophonous unison the hallowed words, “Yisgadal Viyiskadash.” Meyer just stared up into space, waiting to answer the first responsive Amen. He was startled by the jab in the ribs by a crooked finger, which left his searing side and began pointing to the correct place in the prayer book. “Nu!” shouted the man, “They are saying Kaddish!” “I know that they are saying Kaddish!” answered Meyer. “So, what are you waiting for? Say along!” Meyer did not understand where the conversation was heading. But he had no time to think when another old man looked his way, motioning for him to join the mourners in the Kaddish recitation! “But I don’t have to say Kaddish!” answered Meyer tearfully, “my parents are alive!” “Your parents are alive?” asked the old-timer incredulously. “Yes, thank G-d, they are both alive! Why do you think that they are dead and that I should say Kaddish?” They gathered around him as the final Amen was said and explained their actions. “We could not imagine someone your age coming to shul for any other reason!” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shmuel I Chapter 11

In this chapter we learn how Shaul and the Jewish people defeated the people of Amon in battle. Subsequent to this battle Shmuel summoned the Jewish People to Gilgal to renew the kingdom. At Gilgal they made Shaul the king and they offered sacrifices to HaShem. Shaul and the Jewish People then rejoiced exceedingly. Shabbos is a time when we rejoice in the kingship of HaShem. Despite the travails of the week, on Shabbos we refresh ourselves and, so to speak, renew HaShem’s Kingship over us.

Shabbos in Agadah

The Gerrer Rebbe, the Bais Yisroel, writes that the Imrei Emes said that the sin of Adam HaRishon did not affect Shabbos, as the power of Shabbos is greater than the effects of his sin. The Bais Yisroel writes that Shabbos aids in the repentance process. The Sfas Ems writes that the Gemara states that had the Jewish People observed the “first” Shabbos, they would not have been assailed by any nation. The “first” Shabbos alludes to Shabbos Shuvah, the first Shabbos of the year.

Shabbos in Halacha

In summary, food that was removed from a flame or from the blech can be returned only 1) to a blech; 2) if the food is completely cooked; 3) while still warm; 4) if one keeps the pot in his hand; 5) if one did not intend to remove the pot permanently. Under such conditions it is also permitted to transfer food from one belch to another.

New: Shabbos Challenge Question

Last week we posed the question: We know that many customs that we perform on Shabbos are in pairs, corresponding to the mitzvah of shamor, safeguarding the Shabbos, and one corresponding to zachor, remembering the Shabbos. Examples of this idea are a woman lighting minimum two candles prior to the onset of Shabbos and reciting hamotzi over two loaves of bread by all three meals on Shabbos. One must wonder, however, why this is so, as the Gemara (Rosh HaShanah 27a) states that shamor and zachor were uttered by HaShem simultaneously. Furthermore, in the prayer of Kegavna recited by Nusach Sefard on Friday night, it is said that Shabbos is raza diechod, the Secret of Unity. These statements would indicate that although prior to Shabbos there was disparity and a lack of unity, on Shabbos everything becomes one. Why, then, do we emphasize on Shabbos the idea of two? Perhaps an answer to this question is that although Shabbos is ultimately the sign of Oneness and Unity, the demonstration for that unity is by performing acts that involve two. The purpose of a marriage between two people is to become like one. Similarly, Shabbos is deemed to be the mate of the Jewish People, and through this “marriage,” we recognize the Oneness of HaShem.

This week’s question is, why are we instructed to speak less on Shabbos? If Shabbos is a day when we praise HaShem, would not it be fitting that we talk even more? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.

Shabbos: Ta’am HaChaim Vayeilech-Shabbos Shuvah 5769

Is sponsored by the Singerman family in Michigan

in loving memory of Reb Shlomo Tzvi ben Reb Yehudah Leib ob”m

and Reb Aharon ben Reb Shlomo Tzvi ob”m

I would like to take this opportunity at the beginning of the year to thank all the readers of the in-print version in Michigan and the hundreds of readers of the email and on the web who have encouraged the writing of these pages for the last four years. A special thank you goes to those who have sponsored the pages. HaShem should bless all the readers and the sponsors with much gezuent, parnasah, nachas from the children, shalom bayis and kol mili dimeitav.

New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com

Have a wonderful and delightful Shabbos and a Gemar Vachasima Tova

and may we merit this year the speedy arrival of

Moshiach Tzidkienu bimheira viyameinu amen.

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