Shabbos: Ta’am HaChaim Eikev 5770

שבת טעם החיים עקב תש"ע
Shabbos: Ta’am HaChaim Eikev 5770

Returning to Egypt can also be viewed as returning to a high level of spirituality

Introduction
ובני ישראל נסעו מבארות בני יעקן מוסרה שם מת אהרן ויקבר שם ויכהן אלעזר בנו תחתיו, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. (Devarim 10:6)
In this week’s parasha it is said (Devarim 10:6) uvinei Yisroel nasu miBeiros binei yaakan Moserah sham meis Aharon vayikavier sham vayichahein Elazar bino tachtav, the Children of Israel journeyed from Bieiros-binei-yaakan to Moserah; there Aharon died and he was buried there, and Elazar his son ministered in his place. Rashi here is troubled by a number of issues. First, what is the connection of this verse to the preceding verses that discuss the giving of the second Luchos? Second, Rashi wonders, why the Torah here states that the Jewish People traveled from Binei Yaakan to Moserah when elsewhere (Bamidbar 33:31) the Torah states the opposite, that they traveled from Moseira to Binei Yaakan? Last, why does the Torah here state that Aharon died at Moserah, when elsewhere (Ibid verse 38) the Torah states that he died at Hor hahar? To answer these questions Rashi cites the Yerushalmi that states that subsequent to Aharon’s death, the clouds of Glory departed and the Jewish People became exposed to the gentiles. The king of Arad battled them and many Jews fled with the intention of returning to Egypt. The tribe of Levi chased after the other Jews a journey of eight camps until they arrived at Binei Yaakan and Moseira and there the Leviim killed some Jews and some Leviim also fell in battle. It was in Moseira that the Jewish people mourned Aharon’s death as it was his death that ultimately led to this massacre and it was as if he had died in Moseira. Moshe juxtaposed this incident to the incident of his breaking the Luchos to teach us that Hashem deems the death of the righteous to be akin to the breaking of the Luchos. The Furthermore, we learn from here that Moshe was as troubled by the Jewish People’s declaration to return to Egypt in the same vein as when they had worshipped the Golden Calf.
How could the tribe of Levi kill their own brethren?
One must wonder regarding the justification of the tribe of Levi to chase after the Jewish people and to cause death to other Jews and to their own tribes. After all, the Jews were scared after losing their protection, so they sought to return to Egypt. Why was this action considered so grievous as to warrant being massacred by their own brethren?
Understanding the sin of the Golden Calf
Rashi writes that Moshe was troubled by the Jews’ desire to return to Egypt in the same manner as when they had worshipped the Golden Calf. We cannot assume that the analogy to worshipping the Golden Calf is merely a cliché. Rather, we must understand what transpired when the Jewish People worshipped the Golden Calf and then we can gain a better insight as to why upon Aharon’s death they sought to return to Egypt.
The Jewish People worshipped the Golden Calf to demonstrate the power of repentance to future generations
The act of worshipping the Golden Calf appears to have been a spontaneous reaction from the Jewish People. Yet, the Gemara (Avodah Zara 4b) states that the Jewish People worshipped the Golden Calf to demonstrate to future generations the power of repentance. How are we to understand this enigmatic statement? Is it possible for an entire nation to sin so future generations can appreciate the power of repentance?
Initial enthusiasm sustains a person even in the down times
The Sfas Emes (Ki Sisa 5639) writes that the first Luchos were given with much fanfare, whereas regarding the second Luchos HaShem told Moshe that it is better to be discreet. The Sfas Emes writes that although the Jewish People were prepared to publicize HaShem’s existence throughout the world, the evil Amalek came and prevented the nations from receiving this benefit. This act of Amalek ultimately caused the Jewish People to fall from their lofty spiritual level and this was the catalyst for the worshipping of the Golden Calf. It was for this reason that HaShem determined that the second Luchos have to be given discreetly. Nonetheless, the initial publicity and enthusiasm that the Jewish People displayed was a necessary component for the second Luchos to be given discreetly. This, writes the Sfas Emes, is a lesson for future generations. One’s initial entry into spiritual matters must be with fiery enthusiasm, and even if one cannot sustain this enthusiasm, the initial enthusiasm will help in the time so concealment. Based on the words of the Sfas Emes, we can suggest that the Jewish People worshipped the Golden Calf so that future generations would understand that while one may fall from his previous spiritual level, there is always hope for return. This return is actually facilitated by one’s initial enthusiasm in his spiritual ascent.
All beginnings are a source of strength
With this premise in mind, we can better understand why the Jewish People panicked when Aharon died and the Clouds of Glory disappeared. The Jewish People were once gain exposed to the cunning and diabolical plans of Amalek. Indeed, the Medrash states that the Canaanites who attacked the Jewish People at this time were really Amalekites who disguised their speech and clothing to deceive the Jewish People. The Jewish People reacted by wishing to return to Egypt. In the simple sense this means that they wished to return to the comforts of living in Egypt. We can, however, interpret this statement allegorically to mean that they wished to return to the state of spiritual existence that they had experienced prior to fashioning the Golden Calf. While their rationale had merit, in the physical world they had to be punished just like when they worshipped the Golden Calf. This is the meaning of the statement that Moshe was troubled by their desire to return to Egypt like when they had worshipped the Golden Calf. The Medrash states that kol haschalos kashos, all beginnings are difficult. The Kotzker Rebbe interpreted the word kashos homiletically to mean strong, i.e. all beginnings are commenced with strength. Similarly, we can suggest that the Yerushalmi that states that the death of the righteous is difficult like the breaking of the Luchos means that the death of the righteous is a source of strength of the Jewish People. The death of the righteous is akin to the breaking of the Luchos, which facilitated the atonement for the Jewish People. Similarly, the wording huksha lo, that Moshe found the return of the Jews to Egypt difficult, can be interpreted as their strength, i.e. they sought to return to their original strength of spirituality.
The Shabbos connection
Throughout the week we are influenced by society around us, and we may feel that we have fallen from our spiritual plateau. We should bear in mind that our original enthusiasm and fervor in serving HaShem will keep us strong during the times of difficulty. The Gemara states that all opinions agree that the Torah was given on Shabbos, and the Chidushei HaRim writes that the letters from the commandments to observe the Shabbos never left the Luchos. These statements demonstrate that at the giving of the Torah and even after the sin of the Golden Calf, we can capitalize on the holiness of Shabbos to give us strength and encouragement in our continuous service of HaShem.
Shabbos Stories
Silent revolution

Thursday evening in the Moscow apartment of Lova Aivazov. The year was 1980. Forty-five young people had just ended a class in the weekly Torah portion. Still to come, after a short break, would be a lesson in Psalms.
Nine p.m. The cookies and samovar had just been produced when there was a knock on the door. A latecomer no doubt, come to enjoy the second half of the class.
The door opened. There was no latecomer there, grinning shyly. There was only the KGB.
About 16 people entered the small apartment: five uniformed policemen, ten plainclothes KGB officers, and one woman from the Moscow District Council.
The woman pounced delightedly upon the books piled neatly on the dining room table. "Illegal activities," she shrieked, grabbing the books and scooping them into the capacious handbag she had brought just for the purpose. Through the haze of the first shock, Rabbi Eliyahu Essas could not help but compare her to a hungry Moscow shopper who'd found a rare hoard of chickens in a store.
But his irreverent thoughts quickly flew back to the situation at hand. The KGB men, clearly in charge of the situation, had begun checking the internal passports of each of the participants, carefully noting down their names, addresses, and places of employment. The first to be arrested would be anyone who lived outside Moscow who had not obtained the proper permit to be in the capital overnight. Rabbi Essas' eyes swept over the group ― thank God, tonight there were only Muscovites in attendance.
But as he gazed at his students, he saw increasing signs of fear and some panic. Rabbi Essas, too, felt afraid ― but only of one thing: Perhaps this was the end of the Torah network he'd created in the heart of the Soviet Empire. Later, other fears arose, but at this moment he could think of nothing else.
His first task was to calm his students. But it was forbidden to talk to each other until the end of the KGB "Operation." Rabbi Essas had a message to give his students. But how could he talk to them of faith in God, here, under the eyes of the KGB?
He took a deep breath and approached the KGB agent who was clearly in charge of the operation. "You must do your job here, and I cannot change your mind," he said to him in a voice loud enough to be heard all throughout the apartment. "But remember, first of all ― our people existed for 3,000 years before you ― and we will live long after yours have ceased to exist. Second, such names as Yagoda, Ezhov, Beria (all of them were heads of the KGB) and all of them, today, are gone, killed one by one by their successors. Do what you have to do ― but do not be arrogant before us."
The KGB agent's face was a mask of granite. But Essas hadn't really sought to elicit a reaction. He had wanted to send a message to his students, encouraging them to continue to be strong ― no matter what.
The message got through. Faces lightened, hope replaced fear. And after the scare was over, after the interrogations that took place within the next two weeks, 43 out of the 45 people who'd been in attendance continued to come to classes and study Torah, though in a reorganized format ― in smaller groups, reshuffled each week to another place.
Other than that one raid, and one other that followed it almost immediately, the Torah network that was growing in Moscow found itself strangely untouched by the foul KGB hands. Individuals did get their share of interrogations, scares, midnight visits, and refused visas, but as a group they seemed to have been left quite alone.
Years later, a former member of the Moscow Synagogue helped explain the special protection they had, [in the following story:]
A FEW MADMEN
A KGB agent in Moscow had just received disquieting news. A refusenik, already known to their office for his emigration activities, had begun a class in, of all things, the Jewish Bible and Jewish laws. It was a small class, obviously, but did it pose a threat to the Soviet State? That was his job to decide.
The thing seemed outlandish, a holdover from a past so remote that it hardly seemed worth bothering about. Still, it had to be looked into. The agent searched for a pen, and began to write.
Not long afterwards, the president of the Moscow Synagogue received a letter. It was ostensibly from the State Committee on Religious Affairs; the president knew better than that. The KGB was making inquiries.
"We have been informed that a group of young people are coming together to study Jewish law. What is the synagogue's evaluation of the future of such an endeavor?" it read.
The answer was simple, and quickly penned. There is no danger in these activities, the president assured the "State Committee." Judaism is a religion of strict observance, and the laws are almost impossible to keep for young people in the Soviet Union. Students, for instance, must attend university on the Jewish Sabbath. The Soviet diet, too, is already quite restricted, and no one would voluntarily restrict it further by keeping the laws of kashrus.
"This will end with three or four madmen who can't do any harm to our state," the president assured the Committee.
As a result of the letter, the KGB let the classes continue, unharmed. And by the time they realized that "three or four madmen" can turn into hundreds of observant Jews, the network had turned into a movement, had gained momentum, and had become so well known that it could no longer be destroyed.
THE SPY
Things looked grim for Valentin. A student in Moscow University, he'd been caught attending classes in Judaism. Now he was in trouble. Big trouble. Retribution was swift, and soon Valentin found himself expelled from the university's hallowed halls. He was now an able-bodied man without a university exemption, and there was only one place for him ― the army.
Within weeks, Valentin had been drafted and shipped out to a small Siberian town, far, far away from the Talmud classes, kosher food, and fellow Jews. All the mitzvahs that he'd so recently taken on had become impossible to observe. Valentin determined to hold on to one thing, at the very least. Every morning, he told himself grimly, he would put on his Tefillin. No matter what.
It wasn't easy to drag himself out of his bed on the frigid Siberian mornings. And yet Valentin managed to be up half an hour before reveille, don his Tefillin, and pray to his Creator.
One day, one of his fellow soldiers who had happened to waken early was astonished to see Valentin standing quietly in a corner, carefully winding straps around his arm, carefully placing a box upon his forehead. The next morning the soldier, his suspicions awakened, again awoke early, and again witnessed this mad ― or possibly traitorous ― behavior.
By the third day, the soldier had done his patriotic duty, and when Valentin roused himself from his all-too-short night's sleep, there were two officers on hand to witness these strange goings-on. The officers, both embittered remnants from Stalinist times, were not impressed with Valentin's protestations that the Tefillin were religious objects. Prayer they could understand, although they didn't like it; but these straps? Clearly, Valentin was a spy, and the straps and box some sort of transmitting device.
Their first step was to confiscate the dangerous transmitter. Valentin, still protesting, insisted upon accompanying the Tefillin to the lab where they would be examined. Curiously enough, the officers agreed, though insisting that a military guard escort him.
In the lab in a small Siberian town, the technicians had never seen such a device. The boxes, they surmised, served as transmitters, while the straps were antennas. As Valentin watched, horrified, they actually opened up the Tefillin boxes. Gleefully, they pulled out the writing. A secret code! It is Hebrew, he protested. A language that has been dead for 2,000 years, they answered. A perfect code!
Getting more and more angry, and not a little scared, Valentin urged his captors to contact the small local Jewish community in the city of Novosibirsk to verify his words. The next day, the investigators duly visited the synagogue. They returned, unimpressed: No one had been wearing the straps and boxes. It was... Saturday.
Eventually the president of the synagogue heard about the hapless Jewish soldier and came forward to verify his story and explain that no Jew put on his straps on their Sabbath. The officers, not particularly eager to press charges of espionage, partly because it would look bad on their unit's records, and partly because they simply didn't want the trouble, were prepared to drop the charges. Instead, they told Valentin, he would be discharged on psychiatric grounds. "Because, if you're not a spy, you certainly must be crazy."
Instead of two years, Valentin finished his army service in two months, and soon was ready to rejoin his family and friends ― Jewish friends ― back in Moscow. Later, because he hadn't spent much time in the army, he was allowed to leave Russia and emigrate to Israel, without having to undergo the ordeal of being a refusenik. Valentin, now living in the Negev, knows where his "good luck" came from: his devotion to the mitzvah of Tefillin. (www.innernet.org)



Shabbos: Ta’am HaChaim Eikev 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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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
Is sponsored liRefuah Shleima Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769

שבת טעם החיים פרשת חקת-בלק תשס"ט
Shabbos: Ta’am HaChaim Parashas Chukas-Balak 5769

Water and atonement
Introduction
In this week’s parashah, Chukas, the Torah instructs us regarding the laws of the Parah Adumah, the Red Heifer, that is used to purify those who have contracted tumas meis, corpse, impurity. The Torah refers to the purification waters as mei niddah, water of sprinkling. It is noteworthy that although the Torah also uses the expression of eifer parah, the ash of the cow, when describing the actual purification process, the Torah uses the expression mei niddah. One would think that the essence of the purification was through the ashes of the parah. Yet the Torah apparently stresses the idea that it is the water that purifies the person from corpse tumah. Indeed, it is said regarding the future (Yechezkel 36:25) vizarakti aleichem mayim tehorim utihartem mikol tumoseichem umikol giluleichem ataheir eschem, then I will sprinkle pure water upon you, that you may be come cleansed; I will cleanse you from all your contamination and from all your idols. Why does Scripture place such an emphasis on the purification waters?

Water symbolizes humility

The answer to this question is that the Pinei Menachem cites the Chiddushei HaRim who said that that the reason that corpse tumah is the most stringent from all the impurities is because one who has defiled himself to a corpse is detached from the Source of all of life, and his rectification is brought about through the cedar wood and hyssop, which reflects on the extremes of arrogance and humility. The Sfas Emes writes often regarding the idea of all sins having their source in arrogance, as it is unfathomable that one could rebel against the Master of the entire world. The only way that one could sin is because he deems himself to be of value, and this is what leads a person to disobey HaShem’s will. Perhaps based on this premise we can understand why the Torah refers to the purification process as the water of sprinkling. The Gemara (Taanis 7a) states that Torah is likened to water, and just like water leaves a high place and descends to a low area, so too Torah can only be sustained by one who is humble in spirit. In a similar vein, one who is undergoing a purification process from the sin of arrogance has water sprinkled upon him, to demonstrate that his contamination is rooted in arrogance, and he requires water, which reflects humility, as part of his purification.

Parah Adumah served as an atonement

We can now better understand why the Torah juxtaposes the death of Miriam to the laws of Parah Adumah. The Gemara (Moed Katan 28a) states that the reason for this juxtaposition is to teach us that just like the Parah Adumah serves as an atonement, so too the death of the righteous serves as an atonement. This statement, however, is difficult to understand, as according to the simple reading of the Torah, the Parah Adumah did not serve as an atonement. Rather, the ashes of the Parah Adumah functioned as a purifier of one who contracted corpse tumah. How, then, does the Gemara states that the Parah Adumah served as an atonement? Based on what we mentioned above, we can understand the aspect of atonement that is contained in the purification process of the Parah Adumah. The water reflects an atonement for the arrogance that the contaminated person displayed, and now he receives atonement for this flawed character trait. Thus, he is not merely being purified by the water of sprinkling. Rather, he is now allowed to gain an understanding for the cause of his sins.

Rebels should become humble

This insight allows us to understand why the Torah then records the incident regarding the Jewish People begging Moshe for water and HaShem instructing Moshe to speak to the rock to draw forth water. Moshe, however, strikes the rock and HaShem punishes Moshe and Aharon by not allowing them to enter into Eretz Yisroel. The commentators write at length to attempt to explain Moshe’s mistake. Perhaps we can suggest that HaShem used the vehicle of water to demonstrate to the Jewish People that if they were truly humble, they would realize that they are not deserving of anything, and all that they receive is from the Goodness of HaShem. Perhaps this is even alluded to in the rebuke that Moshe dispenses to the Jewish People, when he proclaimed the words (Bamidbar 20:10) shimu na hamorim, “listen now, O rebels.” The word hamorim, rebels, contains the words har, mountain, and mayim, water. This alludes to the idea that one who deems himself to be like a mountain, i.e. he has displayed a touch of arrogance, should lower himself like water.

Avraham’s humility is a merit for his descendants

This week we also read Parashas Balak. The Mishna (Avos 5:19) succinctly describe the contrast between the students sof Avraham and the students of Balaam. The Mishna states that the students of Balaam are arrogant whereas the students of Avraham are humble in spirit. Thus, the Gemara (Sota 17a) states that because Avraham declared (Bereishis 18:27) vianochi afar vaeifer, I am but dust and ash, his descendants merited the mitzvos of eifer parah, the ashes of the Parah Adumah, and afar Sota, the dust of the Sota. The commentators wonder why it is deemed to be a merit that the Jewish People received the mitzvah of Sota, which is when a woman is accused by her husband of being unfaithful. She then has to undergo a humiliating process that could end in her death. Why is this considered to be meritorious? One must wonder further why the mitzvah of Parah Adumah is considered meritorious, as the mitzvah is accomplished only when one contacts corpse tumah, which is not usually regarded as a sign of piety. Perhaps, however, the Gemara is teaching us that when one is prepared to cast aside his pride and is even willing, like Avraham, to pray for the wicked people of Sodom, he demonstrates that his sole concern in this world is the honor of HaShem. Similarly, when ones wife displays a lack of faithfulness, one must not overlook her faults for the sake of shalom bayis, domestic harmony. Rather, one must seek HaShem’s honor, even of it means that his wife will die as a result. Similarly, one who contracts corpse tumah should be cognizant of the fact that every person will one day die, and this thought will lead him to true humility. The idea of displaying some sense of humility was not existent in the mindset of Balaam, and he was subsequently humiliated by his own donkey and was ultimately killed by the sword of the ever people, that thought to curse.
The Shabbos connection
Shabbos is a time when everything in the world returns to its source. With the onset of Shabbos, one should repent from his sins and demonstrate to HaShem that despite the arrogant posture he may have maintained during the week, he is now prepared to perform only HaShem’s will. In the merit of our recognizing that we are here to stand up for HaShem’s honor, we should merit the Final Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Mr. Butcher
Rabbi Mordechai Kamenetzky writes: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge.
As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” (reprinted with permission from www.Torah.org)
The cantor who lost his voice
The cantor of Berditchev had taken to brooding about his position.
In almost any other house of prayer - the distressed cantor thought - he would have understood his role during services. The beauty of his voice would inspire the whole congregation to lift their voices and hearts to God. The fervor of his singing would be the perfect complement to an ordinary rabbi's more subdued prayers.
But Rabbi Levi Yitzchak was no ordinary rabbi. He shouted, he cried, he sang out his heart's pleas to God. One moment, he would waive his hands madly. The next, he would sink quietly into himself - only to burst out again into a sing-song story. Then he would suddenly stride back and forth on the bimah, leaving no safe place for the cantor to even stand.
What could a cantor do? Sing quietly and steadily, in hopes of providing some contrast to Rabbi Levi Yitzchak's drama? Or sing ever more loudly and heart-renderingly, hoping not to be over-shadowed?
One day, just before services, the cantor of Berditchev approached Rabbi Levi Yitzchak. “Rabbi, I cannot sing today. My voice is hoarse from last week.”
“Hoarse?” Rabbi Levi Yitzchak looked closely at the man. “What have you been doing, to become hoarse?”
The cantor lowered his eyes piously. “I have been singing before the Ark. The Ark that holds the holy Torah!”
“I understand,” said Rabbi Levi Yitzchak.
“Thank you, Rabbi,” said the cantor. “I knew you would understand.”
“What I understand,” said Rabbi Levi Yitzchak, “is that singing before the Ark could make you hoarse. But singing before the living G-d - that could never make you hoarse!”
Shabbos: Ta’am HaChaim
Parashas Chukas-Balak 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
For sponsorships please call
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To subscribe weekly by email
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Tetzaveh-Zachor-Purim 5769

שבת טעם החיים פרשת תצוה-זכור-פורים תשס"ט
Shabbos: Ta’am HaChaim Parashas Tetzaveh-Zachor-Purim 5769
The Bais HaMikdash, our source of holiness
Introduction
This week’s parasha is Tetzaveh, and we also read Parashas Zachor, where we are commanded to remember what Amalek did to us upon our exodus from Egypt. There is a tradition that the parasha of the week is associated with the extra Torah reading, so it behooves us to explore the association between the parasha of Tetzaveh, which discusses the instructions regarding the Priestly vestments, and Parashas Zachor. It is noteworthy that in the Megillah that we will read on Purim it is said (Esther 1: 4) biharoso es osher kivod malchuso vies yikar tiferes gedulaso yamim rabim shemonim umeas yom, when he displayed the riches of his glorious kingdom and the honor of his splendrous majesty for many days, a hundred and eighty days. The Gemara (Megillah 12a) states that the words vies yikar tiferes gedulaso refer to the vestments of the Kohen Gadol, the High Persist. Thus, Achashveirosh had the audacity to don the vestments of the High Priest at his party. What lesson can we gain from this incident?
Achashveirosh and Vashti are determined that the Bais HaMikdash not be rebuilt
Achashveirosh also used utensils from the Bais HaMikdash, as a demonstration to all that in his opinion, the Bais HaMikdash would not be rebuilt and the Jewish People could no longer hope for salvation. In truth, the entire backdrop of the Megillah is regarding the Bais HaMikdash. We read that when Esther is granted an audience with Achashveirosh, it is said (Ibid 5:3) vayomer lah hamelech mah lach Esther hamalka umah bakashaseich ad chatzi hamalachus viyansein lach, the king said to her, “What is it for you, O Queen Esther? And what is your petition? [Even if it be] until half the kingdom, it shall be granted to you. The Gemara states that Achashveirosh was intimating that he would grant Esther anything that she wished, except for davar shechotzeitz limalchus, something that caused a divide between him and the kingdom, namely the rebuilding of the Bais HaMikdash. Vashti had succeeded in halting the rebuilding of the Bais HaMikdash, and Haman was a fierce opponent of its being rebuilt. What was so unique about the Bais HaMikdash that these enemies of the Jewish People did not wish that it should be rebuilt? What is even more mystifying is that a few years after the Purim miracle occurred, Koresh allowed for the rebuilding of the Bais HaMikdash, and only a majority of the Jewish People ascended from Babylonia to Eretz Yisroel. This would imply that Achashveirosh should have not so been concerned about the Jews rebuilding the Bais HaMikdash, as even having the Bais HaMikdash rebuilt was not enough of an incentive for most Jews to return to the Holy Land.
There is holiness within us even when the Bais HaMikdash is not standing
The Bais Yisroel (Terumah 5732) writes that his father, the Imrei Emes writes in the name of the Sfas Emes that the twelve months of the year corresponds to the twelve tribes, and the month of Adar corresponds to Yosef HaTzaddik. The attribute of Yosef is yesod, foundation. This attribute remains for the Jewish People forever, and every generation can be strengthened from the power of Yosef HaTzaddik and Moshe Rabbeinu who was born and died in Adar. The Bais Yisroel elaborates on this theme and writes that even when there is no Bais HaMikdash standing, one can arouse the power from Above through generosity of the heart. It is said (Yechezkel 11:16) vaehi lahem limikdash meat, and the Gemara (Megillah 29a) states that this means that even when the Bais HaMikdash is not standing, we still retain the holiness in the synagogues and in the study halls. Through Torah study and prayer we are guaranteed that the Divine Presence will remain with us. This, writes the Bais Yisroel, is what allows us to overcome all the challenges that face us from these matters that cause concealment in the world. Shabbos also has the power to overcome these concealments, as the Zohar states kad ayil Shabsa ….vichol shultanei rugzin umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievance flee together – and there is no power but she in all the worlds.
Our enemies do not want us to have any arousal of holiness
Based on the words of the Bais Yisroel, we can understand why Vashti, Haman and Achashveirosh were all opposed to the rebuilding of the Bais HaMikdash. While the majority of the Jewish People chose to remain in Babylonia even after the rebuilding of the Bais HaMikdash, the enemies of the Jewish People are always concerned with any spiritual arousal that we have. Thus, the rebuilding of the Bais HaMikdash was not merely the resurrection of an edifice that had been destroyed seventy years earlier. Rather, rebuilding the bais HaMikdash was indicative of an arousal to holiness and spirituality, and this is something that our enemies, in every shape and form, cannot tolerate. It would appear that although Esther did not reveal to Achashveirosh her origins and the fact that she was a Jewess, Achashveirosh sensed that she was spiritually inclined and he therefore resisted any overtures from Esther. Thus, Achashveirosh made it clear from the onset that he would not allow the rebuilding of the Bais HaMikdash. This, then, is the reason that Achashveirosh opposed the rebuilding of the Bais HaMikdash, and to demonstrate that in his mind the Bais HaMikdash was not existent, he donned the vestments of the Kohen Gadol. This act was a mockery of the Jewish People and to demonstrate to them that there was no need for them to become spiritually aroused. The lesson that we can gain from this episode is that no matter how much our enemies attempt to destroy our spiritual growth, every Jew retains a spark of holiness from the holiness of the Bais HaMikdash, and it is this spark of holiness that keep us apart from the gentiles and allows us to come close to HaShem.
The Shabbos Connection
Amalek and his descendants have always had the mindset that they can tear the Jewish People away from holiness, but they are mistaken. The Gemara (Shabbos 118b) states that had the Jewish People only observed the first Shabbos in the Wilderness, no race or nation could have assailed them. This is derived from the fact that it is said (Shemos 16:27) vayehi bayom hashevii yatzu min ham lilkot vilo matzau, it happened on the seventh day that some of the people went out to gather, and they did not find. Further on it is said (Ibid 17:8) vayavo Amalek vayilachem im Yisroel biRefidim, Amalek came and battled Israel in Rephidim. We see that when the Jewish People are lax in Shabbos observance, Amalek can make inroads. We must recognize that Shabbos is the stronghold of our holiness, and by observing Shabbos properly, all our enemies’ evil schemes will be thwarted and we will then merit the rebuilding of the Third Bais HaMikdash, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Finished and desire
Vateichel kol haavodah lo saasu melacha, the all labors ceased – ‘you shall not work.’ We have mentioned numerous times that the word vateichel, besides meaning completed, also can be interpreted to mean desire, as the Targum renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Thus, here we are declaring that all labors ceased and we do not work on Shabbos, but even more significant is the fact that HaShem desires that we rest on Shabbos, and we must also desire this rest, as through Shabbos we become close to HaShem.
Shabbos in Tefillah
HaShem’s greatness is found next to His humility
Kadosh Kadosh Kadosh HaShem Tzivakos milo chol haaretz kivodo, Holy, holy, holy is HaShem, Master of Legions, the whole world is filled with His glory. One aspect of this verse is the idea that HaShem is holy beyond our understanding, and nonetheless, His glory fills the earth, i.e. the lowly earth where human beings reside. This idea is parallel to the Gemara (Megillah 31a) that states: wherever you find the greatness of the Holy One, Blessed is He, there you find His humility.

Shabbos Story
Warmed By The Coat
Rav Moshe Schneider once met a renowned doctor who had not only veered off the path of Yiddishkeit, but fiercely opposed Yiddishkeit as well. The doctor told R' Schneider that he would have no hesitations about converting, except one thing stopped him from taking this drastic step - the warmth of the Chofetz Chaim’s coat.
The doctor explained that when he was still a boy, he learned in Radin, and one cold night he fell asleep on a bench in the shul. Suddenly, he was aroused from his sleep, and he saw an elderly man standing above him, removing his coat and covering him and providing him with some much-needed warmth. Later, he realized that the elderly man was the Chofetz Chaim. The doctor added, “This coat warms me until this day, and this is what keeps me from converting.” (Shaal Avicha Veyegadcha) [Reprinted with permission from www.revach.net ]
(This story was taken from an online source in its unedited version)
SAVED BY A PURIM SONG
In honor of Purim, I present the following story. It appears in various websites, usually in abridged form. Here I present the full version, with the appropriate link. It was originally written up by Menachem Ziegelboim in the book L’Saper M’Breishis, vol. 2.

SAVED BY A PURIM SONGA STORY BY MENACHEM ZIEGELBOIM
All that was dear to Shaul passed before his mind’s eye, and then he recalled the scene at the Purim meal, when the Baal Shem Tov asked him to sing...
PART I
Many people flocked to Medzibuzh to spend Purim in the holy presence of the Baal Shem Tov. The forest near Medzibuzh seemed to suddenly wake up from its wintry slumber. The town of Medzibuzh was hustling and bustling with people, and wagons packed with Chassidim could be seen driving by.Everybody knew that the Baal Shem Tov would celebrate the holy day with tremendous joy, and since our Sages say that the awesome day – Yom HaKippurim is K’Purim (like Purim) – the Rebbe would pray on behalf of one and all on this day.Purim day. The joy of the festival filled everyone’s hearts. The streets teemed with costumed children. Despite the revelry, all knew that this was just a prelude to the evening hours, when the Baal Shem Tov would host the Purim meal.Many of the guests came to Medzibuzh solely to be present at the Purim meal. “If Yom Kippur is like Purim,” they said, “then the meal that takes place towards evening is like the Neila prayer.” In addition, they knew that during the meal, the Rebbe was in a particularly good mood and that he dispensed brachos [blessings] generously as in the “gifts to the poor” that one gives on Purim.
PART II
People crowded around the long table. The greatest of the disciples, the Chevraya Kadisha, were eager to hear the Rebbe’s holy words. The Baal Shem Tov’s face shone, yet there was also a sense of deep seriousness about him. The sun’s rays streamed in through the windows of the Beis Midrash as the sun set. The Chassidim burst into a lively tune and the Baal Shem Tov sat there with his face radiating joy.
Among the disciples of the Chevraya Kadisha was the Baal Shem Tov’s beloved disciple, Rabbi Meir Margolis, the Rav of Lvov, and his young son, who sat on his lap. The child was all of eight years of age, and his father had brought him to his holy Rebbe for the first time so he could gaze upon the Baal Shem Tov’s face, a segula for fear of Heaven. The child was recognized as a talented lad when he was only five, but his outstanding quality was his remarkable voice.
When he sang at the Shabbos and Yom Tov meals at home with his family, all were transfixed. The child would sit with eyes closed and pour out his heart in sweet song. It wasn’t surprising then, that the Baal Shem Tov asked little Shaul’ke to sing something.

Yet R. Meir blushed and his hands trembled with emotion. At first, he thought his ears had deceived him, and he had only imagined that he heard the Baal Shem Tov request that his son sing a niggun. But when the Baal Shem Tov repeated his request, R. Meir recovered and whispered to his son: “Shaul’ke, the Rebbe is asking you to sing something special for Purim.” Everybody looked at them expectantly. The Rebbe watched and waited with a smile playing on his holy lips. The child thought for a moment, tilted his head back, closed his eyes, and sang a new version of “Shoshanas Yaakov.”
The tune started off slowly and quietly, but in the next stanza, the joy in the tune began to come forth, to penetrate the listeners’ hearts, and to fill the Beis Midrash with its sweetness.
The pure, clear voice of the boy grew stronger. The crowd’s curiosity was replaced with rapt attention. The niggun captivated them all, and overpowered them with feelings of joy and loftiness.The Rebbe listened closely, his eyes closed in dveykus, and his face on fire. When the boy finished the song, and everybody was still spellbound by the impression the niggun had made on them, the Baal Shem Tov opened his eyes and looked gratefully at Shaul’ke.
PART III
The day after Purim, Rabbi Meir Margolis went to the Baal Shem Tov to say goodbye. The Rebbe greeted R. Meir and his son warmly, and in the few minutes that they had together, the Baal Shem Tov gazed at Shaul’ke with great pleasure. Even R. Meir, who was accustomed to signs of affection from the Rebbe, was amazed by the special recognition his son was getting from the Baal Shem Tov.
Suddenly, the Rebbe’s face grew serious and he sat in silent thought for some time. Then he said to R. Meir, “Perhaps you will leave your young son with me for a few days?”R. Meir was astonished by the request, but the Baal Shem Tov went on, “Leave him here and I’ll make sure he continues with his studies, as usual. After Shabbos I’ll send him back home to Lvov.”R. Meir regarded the Baal Shem Tov’s request as an order. He looked at his son for a moment, as though trying to read the boy’s mind.
Shaul’ke immediately understood what was expected of him, and nodded his head in acquiescence.
“Yes, Rebbe!” exclaimed R. Meir happily, “my son will stay until after Shabbos. I am sure that he will absorb much holiness and purity in his stay here.” The Rebbe looked pleased.PART IV
The days passed quickly. Shaul’ke stayed with the Baal Shem Tov for Shabbos too, and his songs at the Shabbos meals were a spiritual delight for the Rebbe and the Chassidim. Early Sunday afternoon, the Baal Shem Tov abandoned his usual routine and told Alexei the wagon driver to harness his horses and prepare for a trip.While Alexei busied himself with the horses, the Baal Shem Tov asked three of his greatest disciples to join him on the journey. The disciples were happy to comply, for to be in their Rebbe’s presence on a mystery trip was a treat. They knew that on these trips it was an auspicious time for them to ask things they couldn’t ask in the Beis Midrash.
The Rebbe left the house with Shaul’ke’s hand in his. The disciples were waiting outside. Without further ado, they climbed into the wagon and the horses led them out of the town to some location unknown to all except the Baal Shem Tov.
The Rebbe sat there quietly, thinking. His brow furrowed and his disciples glanced at him somewhat worriedly. After traveling for some time, they arrived in an unfamiliar town and Alexei relaxed the reins and allowed the horses to go on their own. Suddenly the Baal Shem Tov looked out the window as though searching for something, and then he motioned to Alexei to stop the wagon.
The group alit from the wagon and the disciples followed the Baal Shem Tov. They walked until they were standing in front of a large building from which emitted hoarse shouting. The disciples were taken aback but the Baal Shem Tov confidently strode forward, while holding Shaul’ke’s little hand in his own.
The Baal Shem Tov opened the door to a bar and they entered a completely different world. A cloud comprised of alcohol and smoke hit them in the face. The Baal Shem Tov walked in with Shaul’ke as the disciples obediently followed. There were farmers rolling about on the floor, wallowing in filth. Others sat at tables, holding half-empty bottles of whiskey. The alcoholic vapors merged with the choking tobacco odors to make for a suffocating atmosphere.Only a few of the locals turned to look at the newcomers, but they gazed in astonishment. Here was a distinguished looking rabbi, beard and all, and he strode over to the counter and banged it vigorously for attention.
“Quiet!” the Baal Shem Tov called out, his voice overpowering the din.Most of the drunkards managed to direct their attention to the Baal Shem Tov who began speaking to them in their rough language.
“Hardworking farmers, listen to what I have to say! I have a little boy with me who sings beautifully. In all your life, you haven’t heard as sweet a voice as his. I brought him here to cheer you up, but you must listen closely to his song.”
The Baal Shem Tov’s announcement thundered in the sudden silence, and the drunks looked curiously at the Rebbe and his retinue. The Baal Shem Tov inclined towards Shaul’ke and whispered, “Please sing the ‘Shoshanas Yaakov’ again. Show these goyim your amazing singing abilities. Don’t be afraid. Nothing bad will happen to you.”
The child looked wide-eyed at the Baal Shem Tov, seemingly surprised by the request to sing a holy tune that belonged in the holy Beis Midrash and not in a place such as this. But the Rebbe had requested and he began to sing.This time too, he started off quietly and slowly, then grew louder and increased the tempo. The sweet notes filled the air. The silence that followed the Baal Shem Tov’s speech grew even deeper as Shaul’ke sang. From their spots on the floor, the drunkards looked at Shaul’ke in wonder. The Baal Shem Tov and his disciples concentrated once again on the incredible song.When Shaul’ke finished his captivating performance, the crowd burst into loud applause and shouted, “Bravo! Encore!”The Baal Shem Tov looked pleased. He looked around the room as though searching for someone. He scanned the crowd and then approached three boys [who were] playing cards. He pulled each of them out of their seats and drew them into the center of the room.
“You heard how Shaul’ke sang so beautifully?” the Baal Shem Tov yelled in mock anger.
The three men stammered “yes” and nodded vigorously. The rest of the crowd watched and nodded along with them.“What’s your name?” the Baal Shem Tov asked one of them.
“Anton.”

“And you?”
“Zu-Zur-Zuraik,” stammered the second.
“And I’m Padrich,” croaked the third.
The Baal Shem Tov nodded gravely and scowled at them in feigned anger.“Listen you three,” he thundered, “see this boy who sang for you? His name is Shaul’ke. You hear? Shaul’ke is his name. He’s a good boy. Remember this! Don’t you dare forget him. Understand?” The three of them assented.
The Baal Shem Tov was silent. The three nodded in fright and stared at the Baal Shem Tov. The Baal Shem Tov turned to Shaul’ke, pinched his cheek lovingly, patted his head and walked out with him. The three disciples silently followed, absolutely bewildered by what they had just witnessed.“What did their Rebbe want from these gentiles? Why did he tell Shaul’ke to sing “Shoshanas Yaakov” in a bar for gentiles?”They didn’t dare ask the Baal Shem Tov. He certainly knew what he was doing. Something was afoot and time would tell what it was. The Rebbe returned to his place on the wagon as did the others, and they traveled back to Medzibuzh.

PART V
Years passed and Shaul’ke grew up. His childish features matured and a brown beard framed his face. He had become a successful merchant who was known for his wealth and business dealings. That year there was more rain than usual and the cold was more penetrating. Adar was approaching and people’s spirits began to lift just a bit. R. Shaul had begun thinking about the upcoming Yom Tov of Purim. “It would be the right thing to do to spend Purim at home with my family,” he mused. “They’re certainly hoping I’ll join them for the festivities.”
Shaul hurriedly wound up a number of business deals and postponed the remainder. He quickly packed and began the trip home to Lvov. The trip took a few days. He tried to hurry despite the mud that filled the roads. He yearned to see his family once again and he left the main road for a shortcut through the forest.

His coach penetrated deeply into the forest as the horses trudged through the trees. Shaul relaxed, as businessmen do when they’ve completed their business dealings successfully.
“I wonder what Moshe’le is up to,” he thought of his young son. “He can probably say a few words by now... And Shmerel, no doubt, has made progress and has begun learning Mishnayos in school. And Chana’le...”He stopped in horror and looked about. “Who screamed? Where am I?” He jumped up in terror and looked all around and realized that this wasn’t a dream. He had been daydreaming about his children, but here in the forest, stood three menacing characters brandishing knives.One of them called out to him to get down from the coach, as he waved his knife threateningly. It finally sank in; Shaul was being held up by robbers.One of the three approached him and Shaul put up his hands helplessly. They made a quick search of Shaul’s clothes and belongings while one of them pushed Shaul into the mud. His hands and feet were tied to the trunk of a tree, and Shaul began to realize that his end was nigh.He looked about him in desperation but help was nowhere to be found. There was only the forest, the robbers, and himself.One of the men came over to him and snarled, “Prepare to die.”

Trembling in fright, Shaul tried to focus on his final Vidui [confession]. “These are my final moments,” he thought resignedly. Images of his parents were clear in his mind’s eye, as were his dear wife Sarah’le and the sweet faces of his children. His eyes filled with tears as he thought of leaving everything he cherished behind.
Thoughts of the past continued to flit by: the Beis Midrash of his Rebbe...an eight-year-old child – himself – sitting on his father’s lap...his father whispering to him to sing...Shaul opened his eyes and faced the grim reality. He looked at the robbers who sat around a bonfire, eating and talking amongst themselves. His mind worked furiously as he thought about how these were his final moments. A cool breeze made him shiver. The trees rustled ominously and the shriek of a forest denizen rent the air.
‘Well, I wanted to be at home to hear the Megilla and to fulfill the mitzvos of Purim, but apparently, this is not what Hashem wants. I can make my peace with that but at least I should do a little something in honor of Purim. What can I do while tied up like this? I will sing that “Shoshanas Yaakov” niggun that I sang for the Rebbe!Shaul began to sing, and although he sang quietly, he could be heard clearly in the silence of the forest. For some reason, the robbers didn’t shout at him to be quiet. Shaul closed his eyes tightly. He didn’t want the sight of the hoodlums to disturb his concentration. His tremulous voice wove a spell and it seemed as though everything stopped to listen.
For some reason, his voice was more clear and beautiful than ever, like it was back when he was a child, but this time his hands were tied.
He felt himself transported, and no longer thought of the forest and his untimely demise. He began singing the joyous stanza and his voice rose easily and flowed like a ship that sails confidently through the stormy waves.
Shaul finished the song slowly, in his attempt to forestall his inevitable end, and then he opened his eyes and saw the three men facing him. Their mouths were open and their hands were outstretched as though holding something invisible. They stood there like that for a long moment. Then they roused themselves from their frozen state and hesitantly approached Shaul.Shaul was terrified as he prepared to meet his end with the blade of a knife. But the three men stood there, half a step away from him. He looked at them and beheld something strange, though he himself didn’t know what it was.
The knife was still grasped in the hand of the one who had bound him, but the eyes of the threesome seemed softer and kinder. One of them whispered, “Is it you, Shaul’ke?”
It was as though a light turned on in Shaul’s mind. “Anton? Zuraik? Padrich?” he whispered in incredulity.
The three men trembled and they looked utterly confused. They untied the thick ropes that bound Shaul to the tree.“Your rabbi... we haven’t forgotten him. It was thirty years ago when a boy sang that song. The rabbi said we should not harm him. His song was so sweet; we couldn’t possibly forget you, Shaul’ke.”

PART VI
That year, Shaul’s voice trembled as he uttered the words of the bracha at the end of the Megilla: “Shoshanas Yaakov – the rose of Yaakov was cheerful and glad when they jointly saw Mordechai robed in royal blue. You have been their eternal salvation, and their hope throughout the generations.”


Shabbos in Navi
Shmuel II Chapter 1

Torah scholars are akin to Shabbos

In this chapter we learn how Dovid is informed by the son of an Amalekite convert how he killed Shaul, and Dovid had this son of the Amalakite killed. Dovid and his men tore their garments and lamented, wept and fasted over Shaul, his son Yonasan, over the nation of Israel, and over the House of Israel who had fallen by the sword. Dovid then eulogized Shaul and Yonasan and Dovid described the great love that he had for Yonasan. The Zohar states that a Torah scholar even during the week is akin to Shabbos. One must treasure the Holy Shabbos and one must most also respect and develop a relationship with Torah scholars, as they are the vitality of our nation.

Shabbos in Agadah

Shabbos and Torah are aids to destroy Amalek

Regarding Amalek it is said (Devarim 25:19) vihayah bihaniach HaShem Elokecho licho mikol oyvecho misaviv, it shall be that when HaShem, your G-d, gives you rest from all your enemies all around. The Lev Simcha cites the Chiddushei HaRim who writes that the word bihaniach is similar to the word menuchah, rest, and this alludes to Shabbos, which is a Day of Rest. The Lev Simcha adds that the word vihayah contains the letters of HaShem’s Name, and Shabbos is also the Name of HaShem. Furthermore, the Bais Yisroel writes that it is said (Shemos 15:3) HaShem ish milchamah HaShem shimo, HaShem is Master of war – His name is HaShem, and the Medrash interprets these words to mean that HaShem, so to speak, does battle with His Name. This alludes to the idea that Shabbos is the Name of HaShem, and regarding Amalek it said that the Name of HaShem is not complete until Amalek is annihilated. Thus, Shabbos, which is the Name of HaShem, is an aid to the obliteration of Amalek. Additionally, the words vihayah bihaniach allude to Torah study, as it is said (Bereishis 49:15) vayar menucha ki tov, he saw tranquility that it was good, and this refers to Torah. The Torah is comprised of Names of HaShem, and this also aids, in conjunction with the idea that all opinions agree that the Torah was given on Shabbos.

Shabbos in Halacha

Summary of laws of insulation

One can wrap a pot in heat-retaining material Erev Shabbos. One can then uncover and re-wrap the pot on Shabbos. Nonetheless, one is prohibited from insulating a pot on Shabbos. If the food is transferred to a kli sheini, he can then insulate the food in a heat-retaining materiel. When necessary, one can wrap even a kli rishon in a heat-retaining material after it has cooled down below yad soledes bo (110ºF).

Shabbos Challenge Question

Last week we posed the question: why would it be permitted to cry on Shabbos? The Pinei Menachem writes that the Chiddushei HaRim said that on Shabbos one is permitted to engage in repentance, even if it brings a person to depression and tears. The reason for this is because it is said (Devarim 10:16) umaltem eis arlas livavchem, you shall cut away the barrier of your heart. We find (Shabbos 130a) that the mitzvah of milah, circumcision, overrides the prohibition of Shabbos. Shabbos itself is an aid for repentance and the word Shabbos is an acrostic for the words Shabbos bo tashuv, on Shabbos you shall repent.

This week’s question is: why do we ask HaShem to forgive our sins specifically on Motzai Shabbos? 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 Tetzaveh-Zachor-Purim 5769
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.
Have a wonderful and delightful Shabbos and a Freilechen Purim.
Prepared by Rabbi Binyomin Adler.
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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 10

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 10

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the humility one should exhibit while praying.

Tefillah Thoughts

Tosfos (Bava Basra 164b s.v. Iyun Tefillah) quotes the Yerushalmi (Brachos 2:10) that states that we must show gratitude to the head, as when one is praying Shemone Esrei and reaches the blessing of Modim, the head bows down automatically. The Imrei Emes (Hoshanah Rabbah 5666) cites his father the Sfas Ems who said that this statement of the Yerushalmi teaches us that the idea of thanksgiving is an intrinsic part of the makeup of a Jew. It is for this reason that Jews are called Yehudim, as the name Yehudah is derived from the root word hodaah, meaning thanks.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

Prior to praying one should wash his hands with water until the wrist. The Rambam is of the opinion that if one is required to wash his hands and he did not do so, and he did not even clean his hands on a rock, then even Bideved his prayer is invalid. The Biur Halacha maintains that in such a case one would not have to repeat the prayer.

Tefillah Translated and Elucidated

Vihu hayah vihu hoveh vihu yihyeh bisifarah, it is He Who was, He Who is, and He Who shall remain, in splendor. What does it mean that HaShem will remain in splendor? Talilei Oros on Tefillah cites Siddur Bier Chaim who writes that HaShem is unlike a human being, in that a human cannot boast about his inherent abilities as a craftsman. Furthermore, a human cannot boast about his designs and plans to create something. Only after the craftsman has brought his plans to fruition can he boast about his accomplishments. If, however, his creation breaks or becomes ruined, he is left with the broken pieces of his creation and the broken pieces of his pride. HaShem, however, existed prior to the creation of the world. He exists presently, and He will exist after the world ceases to exist. In all these three time frames HaShem is and will be revealed in His splendor.

Tefillah Tale

In Poland there were certain Jews who had their livelihood from going to the wholesale fruit and vegetable market in the early hours of the morning and purchasing their stock. Later, people would come to their stores and buy the fresh produce. Once, someone commented to the Chiddushei HaRim (Reb Yitzchak Meir of Gur) about the ways of these men. Of course it was not entirely their fault, he conceded, that they had to engage in business before davening (preferably one should refrain from engaging in personal affairs until after praying). But all the same it was very unfortunate that these men had to disgrace their tefillah by taking care of their business first. “On the contrary,” retorted the Chiddushei HaRim, “these men are all G-d fearing individuals. Even though they do what they must before davening, they do the minimum that is possible. Even their speech they limit, not wanting to speak about mundane matters before speaking to Hashem. And when they come to daven, they do so with a broken heart, wishing they had some other way of earning a living. You haven't the faintest idea how much pleasure Hashem derives from their behavior!” [Reprinted with permission from Torah.org]

Tefillah Test

Last week we posed the question: we recite on Friday night ufros aleinu sukkas shlomecha, and spread over us the shelter of Your peace. What is meant by shelter of peace? How does this differ from peace without a shelter? Perhaps the idea is that a Sukkah is a temporary structure. One may think that if he is only protected for the moment, this is not deemed to be a true protection. We therefore declare that HaShem should spread over us His shelter of peace, as HaShem is infinite and even what appears to us as a temporary protection is in reality a permanent protection.

This week’s question is, the Medrash (Tanchumah Ki Seitzei §11) states that HaShem’s Name and Throne are not complete until any vestige of Amalek is eradicated from the world. If this is so, why do we recite in the blessing following Shema in the morning the words lidor vador hu kayam ushemo kayam vichiso nachon, from generation to generation He endures and His Name endures and His throne is well established. If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 10

is sponsored in honor of the Bar Mitzvah of Yosef Adler of Cleveland, Ohio

Mazel Tov to Yosef and his parents, Reb Avrohom and Mrs. Tzippy Adler, and to the grandparents, Rabbi and Mrs. Shmuel Adler of Chicago and to Mr. and Mrs. Simcha Schuck of Monsey. May they all share much nachas from Yosef and from all their children and grandchildren.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to BirumOlam@gmail.com

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