שבת טעם החיים לך לך תש"ע
Shabbos: Ta’am HaChaim Lech Lecho 5770
Fleeing Evil
Introduction
In this week’s parasha, we find an interesting pattern. The parsha commences with HaShem instructing Avraham to leave his homeland and travel to the Land of Canaan. Avraham was then forced to leave the Land because of a hunger and he descended to Egypt. Pharaoh took Sara and was then struck by a plague. Sensing that Avraham’s presence was detrimental to the Egyptian welfare, Pharaoh sent Avraham away. Further on we find that Avraham and Lot parted ways because of the dispute amongst their shepherds. The Torah then describes the battle of the four kings and the five kings, in which the kings of Sodom and Amorah fled and fall into the wells, and the other kings led to the mountains. Avraham is then informed by the palit, the fugitive, that his nephew Lot was captured. Following the battle, HaShem made a pact with Avraham, and Avraham took various animals and cut them up. Birds of prey descended upon the carcasses and Avraham drove them away. HaShem then promised Avraham that his descendants would be enslaved in Egypt and then they would leave with great wealth.
Evil leaving
The Torah then describes how Sara took Hagar as a second wife. Sara then became angry at Hagar and she chased her away. All these incidents reflect on the concepts of fleeing and departure. The parasha culminates with HaShem instructing Avraham to perform Bris Milah. This act involves the removal of the foreskin. All these seemingly unrelated episodes correlate as they signify the idea of departing or fleeing from the evil influences and cleaving to the good. Thus, the initial instruction that Avraham received to leave his homeland culminates with the mitzvah of Bris Mali, a physical manifest of removing the excess and undesirable and striving for the good.
Bris Milah and Eretz Yisroel
The Medrash states that in the merit of Bris Milah, the Jewish People will inherit Eretz Yisroel. In the simple sense this means that Bris Milah is a covenant between us and HaShem, and settling peacefully in Eretz Yisroel is a reflection of that covenant. On a deeper level, however, Bris Milah signifies removal of the undesirable and seeking a closer relationship with HaShem. Dwelling in Eretz Yisroel also reflects on our unique relationship with HaShem, as the Medrash states that one who dwells in Eretz Yisroel dwells there without sin.
The Shabbos connection
In a similar vein, throughout the week we are tempted by foreign influences that threaten to sabotage our spiritual ascent. HaShem has proffered on us His Holy Shabbos when all harsh judgments depart and we can focus on becoming holy and pure. This increased level of sanctity should allow us to become closer in our relationship with HaShem. We will then merit being true descendants of Avraham Avinu, of whom it is said (Yeshaya 41:8) zera Avraham ohavi, offspring of Avraham who loved me.
Shabbos Stories
Praying on Wings of Devotion
Rabbi Aharon Roth, popularly called Reb Arele, formed a new Chasidic group last century based on total self-sacrifice in davening, as taught by the Baal Shem Tov.
The following article was published [long ago] in the Hungarian literary monthly, “The Jewish Future,” by Dr. Frishman, the personal doctor of Rebbe Arele Roth." In it, Dr. Frishman tells how under the Rebbe's influence he became a baal teshuvah.
The long delicate lines on his face that was surrounded by a black beard and his sunken cheeks expressed a deep pain that emanated from severe bodily suffering. His frail body seemed ready to collapse under the burden of suffering, yet his eyes reflected a sea of calmness and a world of gentleness; wondrous lights shone in them.
For four weeks no food had entered his mouth; and in fact, he didn’t have anything to eat. All that he had he gave away for Tzedakah. He never let a single coin stay overnight in his home. The great city, blessed with a large Jewish population, had so many overwhelming problems that it gave no thought to the tzaddik who lived within it. She never lifted him up on her palms, and so the little that he had he gave to those who were needier than him.
He was not needy for food, and even if he wanted to eat he couldn’t. His body was made lean by fasts and self afflictions, and everything that entered his mouth, he vomited out. Even his body recoiled from the pleasures of this world; all of him yearned for the world above.
So now, I was called to him: His afflictions had become more severe and hindered his divine service.
“Again, they’re putting obstacles in my way!” he murmured bitterly. “They’re not letting me pray as I should, as I need to! The heavens are open, and they’re waiting for my prayers, not for my prayers alone, but for the prayers of every Jew, any Jew!”
I put my hand on his pulse to feel with my fingers the flow of holy life.
“To pray,” the rebbe cried, “is my world!” I’ve lived my whole life with physical suffering. I’ve never enjoyed even one moment of peace and quiet. But prayer caused everything to be forgotten, prayer poured new life into me, it lifted me up to the heavens and caused me to sprout wings!”
My fingers were still resting on his pulse. I feel the beats getting stronger. It seems as if wings are struggling and flapping under my fingers.
“To pray!” the tzaddik sighed with longing -“what a joy it is to pray! To bless with an overflowing heart with burning fervor the One and Only One! To pray! To experience that sweet, wonderful, and exalted taste, that pleasure garden of holy words, to count them like a string of pearls, like a treasure chest of diamonds, like precious stones. To utter each one with special care, to bask in its radiance, to ensure that it isn’t lost, to sing with a fervor that gets stronger and stronger. What supernal pleasure it is, what joy! What can compare to this - to praying?”
The tzaddik’s face glowed from an excess of joy and fervor, his bent body straightened up as it were, grew erect. I’m holding his hand, grasping it strongly as if to fly with him when his arms transform into powerful wings and lift him up into the upper realms.
“Do you know what prayer is?” he cried. “It’s flying - longings with wings, the soul getting close to the heavens, and elevating to come near to its Creator! All the worlds tremble before this powerful yearning-- the sun, the moon, the stars in the sky all yearn to fly and to elevate with great speed, shooting heavenward to the highest heights. The surging waves of the sea, the strong gusts of wind, the tongues of fire, the ravishing scents of flowers - all yearn to rise, to elevate above, all crave to get close to their Creator.
“Only the human being - the creature made to get close to the Creator, to elevate - only he crouches as if paralyzed, crude and lumpish, frozen without movement, as if chained to the earth.
“But the truth is that humans too can fly, they have only to learn from the birds. Have you ever seen how a bird prepares to take off? First, it shakes itself and flaps its wings, shaking off the earth's heaviness before flight; only after it gathers in the wind can it take off, and fly and soar on the air!”
“I don’t understand, Rebbe!” I shouted in despair. “Teach me too, teach me to fly!”
“Come with me to the synagogue, my son, and watch the Chasidim pray. See how they forget this world and everything in it, how they shake off their earthliness, how they begin to sway, to clap their hands - like a bird that wants to take off, flapping its wings - they shake themselves off, the mud that clings to them begins to drop off, to fall away, their wings gather air, their fervor increases - and suddenly they break contact with the earth, soaring closer to their Creator. Come, my son, to the synagogue, and you too will learn to fly, you too are able!”
Wealth of Happiness
The hill of sand was nearly desolate. From time to time, the rattling of passing wagon wheels broke the silence.
The sun beat down mercilessly, and between one wagon and the next there was hardly a sound except for the chirping of birds and the muffled noise of metal hitting sand. A wagon stood in the heat, harnessed to an aging horse whose head was deep in its feedbag, jaws moving methodically and without pause.
Near the wagon stood a figure in a wide-brimmed hat to protect his face from the sun. The man was dressed in a dark and dingy shirt that had seen better days, stained now with dirt, and a pair of threadbare trousers held at the hips by means of a rope made of woven straw.
The man’s face was creased with lines, thanks to hard work more than to his age. Were someone to ask his name, he would have answered with a shrug. “What’s the point of asking my name? Who am I, and what is my life? I am a digger of clay. Yaakov Dovid is my name ― the simplest of the simple. I have no title and no elaboration... Just a poor Jew who works to support his family by digging clay.”
Yaakov Dovid lifted his spade in a regular motion. With each strike in the dirt, he removed small clods of earth and emptied the shovel into his wagon. Every few days, when the wagon was filled with reddish-brown clay, he would travel to town and sell his wares to builders, in exchange for a few coins.
Such was the dirt-digger’s life for many years, and so it might have continued to the end of his days, had Heaven not decreed a different future for Yaakov Dovid.
One day, Yaakov Dovid was working hard as usual. He struck the dirt with his shovel when, suddenly, he heard a strange knocking sound. The metal spade had hit a rock. Yaakov Dovid had a great deal of experience with the kinds of rocks that came into contact with his shovel when he dug. He would merely set them aside and go on with his work. But this sound was different. He stopped for a moment to investigate.
In the dirt gleamed tiny, glistening lights. The sun's rays were breaking up on a large, glasslike lump that had been lying beneath the layers of clay. It was unclear whether the mass was nature's handiwork or that of man. Yaakov Dovid’s eyes widened. Placing his shovel at his feet, his fingers began to scrabble in the dirt until he had freed the chunk of something lying underneath.
His breath caught. It was a gigantic diamond, of a kind scarcely ever seen, not only by simple diggers, but even by much more prosperous folk.
Trembling, he glanced around on all sides to make sure no thief was lurking in the vicinity, ready to pounce on his find. His torn pockets were no place to keep this treasure. He thought for a moment, and found the solution. He hid the diamond beneath his seat in the wagon. No one would check there.
As the day wore on, he continued working with a singing heart. A festive feeling enveloped him. In his mind's eye he saw himself sitting in a luxurious armchair in an ornate palace, enjoying beauty and splendor and never again having to perform such backbreaking labor as digging for clay...
The following morning, he hastened to the jewelry store. Approaching the shopkeeper, he whispered that he had something to show him. The shopkeeper took him into a corner. There Yaakov Dovid unwrapped the diamond and showed it to him.
At the sight of the gigantic precious stone, the shopkeeper gaped as though thunderstruck. Unbelievingly, he felt it on all sides, throwing periodic glances at Yaakov Dovid all the while. “Where did you get this diamond?” he asked in amazement.
“I found it in the dirt,” Yaakov Dovid confessed. “How much is it worth?”
The shopkeeper could scarcely find the words. “Listen to me, and I’ll tell you what to do,” he said excitedly. “There is no one in this country that has the money to pay what this diamond is worth.”
“Impossible.” Yaakov Dovid thought the man was trying to get him to sell the stone cheap.
“Why argue with me?” the shopkeeper flared. “Are you the expert, or am I? A diamond the size of a chicken’s egg ― there is no one in this country who can pay for such a thing. Take it across the sea, to London, England. There, you'll doubtless find a buyer. If no ordinary merchant will buy it, perhaps the royal house will. In any case, don’t delay for even a moment. Leave at once. You are about to become an extraordinarily wealthy man!”
Yaakov Dovid returned home. Naturally, he did not go back to his job. He and his wife put their heads together to formulate a plan. For the sake of this exalted goal, she was willing to forgo certain comforts for the moment. They sold some of their belongings to pay for his passage to the port of Odessa, where he would purchase a ticket on a London-bound ship...
Like a chick newly emerged from its shell, Yaakov Dovid stood blinking at the sights and sounds of the harbor. Tens of ships, large and small, were docked there. Porters and stevedores raced to and fro. Some were loading cargo into the holds of ships about to set sail, while others unloaded boxes and bundles from ships that had recently docked. Men, women, and children stood in long lines near the ships, suitcases in hand. They are getting ready to sail away from here, he murmured to himself. With pounding heart, he approached one of the people standing in line. “Where is this ship going?”
“To London,” the man replied. “Do you want to sail on it?”
“Yes. How much does a ticket cost?”
The answer took his breath away. If he were to sell his meager home, he might just have enough money to buy passage fare to London!
Downcast, he walked around the bustling harbor. He stared sadly at the steadily dwindling line of passengers. Soon the ship would be full and it would set sail for London. Without him.
Suddenly, a resolution formed in his heart. He joined the group of passengers and climbed aboard. A stern-faced officer in a crisp uniform stopped him. “Ticket, please.”
“I’m not traveling - I only want to talk to the captain.”
“The captain?” The officer’s brow creased. He had never been confronted with such an odd request.
After much coaxing, he acquiesced to the Jew's request. A sailor was enlisted to bring him to the captain's cabin on the upper deck.
Yaakov Dovid mustered every ounce of his courage as the door opened and he was ushered into the presence of the ship's captain. To his good fortune, his sensible wife had forced him to buy a new suit, as befit his future standing as a wealthy man.
The captain lifted his head from the large map spread before him on the broad table. “What’s the problem, sir?” he asked impatiently. “Didn’t they give you a nice enough cabin? Go see the first officer, not me.”
“No, no,” Yaakov Dovid said hastily. “I have something to say to you, Captain. I am a diamond merchant and must get to London to sell this special stone.” He took the huge diamond out of his pocket.
The captain was stunned. The diamond glowed and glistened with a thousand shades of light, like a tiny sun. For a long moment, the captain stood mesmerized before it. “I’ve seen a lot of things in my life - a lot of diamonds and jewels - but I've never seen one that comes close to this for beauty and size,” he said excitedly. “Well, what can I do for you?” His manner and tone had changed completely. He spoke gently, courteously.
Yaakov Dovid succeeded in convincing the captain that, due to a series of unforeseen errors and lack of time, he had arrived at the port without a ticket in hand and, even worse, without a penny in his pocket. He assured the captain that, the moment he sold his diamond in London, he would return to the captain with the full fare.
“Certainly,” the captain agreed. He summoned the first officer to his cabin and ordered him to give the “Jewish diamond merchant” the best cabin on the ship.
Yaakov Dovid felt like a man in a dream as a pair of uniformed sailors made themselves available to fulfill his every request, day and night. His suitcase was immediately unpacked for him and its contents arranged in the cupboards. He allowed the sailors to put everything away, except for the one thing that he permitted no one but the captain to see: his precious diamond... He was afraid to leave his diamond behind for even a moment, lest thieves get their hands on it. He did not wish to take it with him on deck, as his hands were constantly going to his pocket to feel for it and would end by rousing suspicions.
So Yaakov Dovid sat in his cabin, enjoying his precious stone. He would take it out of his pocket, touch it gently, and thank his Creator for bringing him such a fortune. When he returned from London a wealthy man, he would give a great deal of charity, keeping in mind all the poor folks and remembering how, just yesterday, he had been one of them.
The sailors brought his meals to his room, setting the tray down and leaving at once. He would wash his hands for the meal and then, to whet his appetite, would take out the diamond and place it before him on the table. The sight of that sparkling stone would fill him with joy, making the food go down more easily.
At noon each day, he received a visit from the captain. Apparently, rich men merit special treatment wherever they may be. The captain found Yaakov Dovid to be an intelligent and pleasant fellow, and he enjoyed chatting with him. If he only knew who I am and what kind of work I do, Yaakov Dovid would think with a smile. Once, the captain asked him why his hands were so hard and calloused, and Yaakov Dovid confessed openly that, before he'd become wealthy, he had been a simple laborer. He was a little apprehensive over the captain’s reaction but, on the contrary, the captain was deeply moved by this information and afterward treated him with even greater respect.
One night, the sea was rocky under a stormy sky. Yaakov Dovid found it hard to sleep, and was filled with fear of the ship's sinking into the depths along with his diamond. He hardly closed his eyes all night, and when his breakfast was brought to him in the morning he was drowsy and slightly confused. He washed his hands and ate a little; then, out of habit, took the precious stone from his pocket and placed it on the white tablecloth, next to the loaf of bread. During the meal, he nearly fell asleep. With difficulty, he managed to rouse himself long enough to stumble to his bed. He threw himself onto it like a sack of bricks and sank into a leaden sleep.
While he slept, the attending sailor came into his cabin as usual. Without paying any particular attention, he picked up the tablecloth along with all its contents, carried it over to the round porthole, thrust his hands out, and - as he did every day - shook the cloth out over the waves. The loaf of bread, still nearly whole, hid the shining stone on its way to the depths.
Yaakov Dovid slept a long time. He awoke at last in an addled state, with no memory of where he was or what he was doing in the small cabin. Why wasn't he standing in his clay pit, striking the earth with his shovel?
Suddenly, he remembered. He was on his way to London, to sell the precious diamond that he'd found in the clay. With a single leap, he lunged for the table.
A heartrending cry echoed through the cabin. The table was completely bare, the tablecloth empty. Everything that had been on it was gone.
At the sound of his terrible cries, the sailor raced into the cabin. Yaakov Dovid whirled on him. “Where is the food? Where is everything that was on the table?”
The sailor explained that he’d done what he did every day: shaken the tablecloth out the porthole.
The diamond had sunk in the waters of the sea!
Goodbye, unimaginable riches. He had always been a luckless fellow, and a luckless fellow he would remain.
The sailor left without comprehending what had happened. Yaakov Dovid fell on his bed, covered his face with his pillow, and wept bitter tears. He had left his city a pauper and he would return the same way. And how was he to return? Where would he get the money to sail from London back to Odessa? And how would he pay for the overland portion of his journey?
All at once, he recovered. If he cried openly and revealed his secret to the captain, he would be hurled overboard without pity. There was one law for the rich, and quite another for the poor. He would not have to say a word; one look at his anguished face, and the captain would know all.
He had one asset, and that was joy. If he behaved as happily as usual and acted normally, the captain would notice nothing of his tragedy and Yaakov Dovid would at least make it to London.
That same day, he behaved with an extra measure of cheerfulness when the captain came to visit him. Enjoying his company, the captain lingered. Suddenly, he leaned closer and said, “I like you a lot. Let me tell you something. I’m not just a sea captain; I am also a big grain merchant. The entire hold of this ship is filled with fine wheat. All together, it’s worth a fortune ― several times more than the value of that diamond of yours. I need to sell it in London, but I can't spare the time. How about being my agent and selling the wheat for me, in return for a nice percentage?”
The sum that Yaakov Dovid realized from the sale of the wheat in London was 10 times the value of the diamond he had lost. He became a rich man overnight. On his return to the ship to give the captain the money, he found all the sailors weeping.
“Our captain died suddenly of a heart attack!”
With the captain’s death, and having not left any heirs, Yaakov Dovid inherited all the profits from the wheat, and returned home a very wealthy man.
“The diamond was not his,” Rabbi Nachman of Breslov would say when telling this story. “And the proof: He lost it. The captain’s wealth did belong to him, as you can see by the fact that he kept it. How was it that a simple clay-digger achieved this state? Only because he stood firm and did not lose his joy!”
Shabbos: Ta’am HaChaim Lech Lecho 5770
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Showing posts with label Eretz Yisroel. Show all posts
Showing posts with label Eretz Yisroel. Show all posts
Wednesday, October 28, 2009
Thursday, January 24, 2008
Shabbos: Ta’am HaChaim Yisro 5768
Shabbos: Ta’am HaChaim Yisro 5768
Shabbos in the Parashah
In this week’s parashah it is said (Shemos 18:1) vayishma Yisro chohein Midyan chosein Moshe es kol asher asa Elokim liMoshe uliYisroel amo ki hotzi HaShem es Yisroel mimitzrayim, Yisro, the minister of Midian, the father-in-law of Moshe, heard everything that G-d did to Moshe and to Israel, His people – that HaShem had taken Israel out of Egypt. The literal translation of the word vayishma is and he heard. Rashi quotes the Gemara (Zevachim 116a) that states that Yisro heard about the defeat of Amalek in battle and about the splitting of the Sea, and therefore he came. It is said (Shmuel I 15:4) vayeshama Shaul es haam, Shaul had all the people summoned. Thus, the word shama can also connote gathering. What is the association between hearing and gathering? In the simple sense, when one listens to someone else’s summons, he is essentially gathering his hearing faculties and concentrating on what the other person has to say. In a deeper sense, however, the idea of gathering is that one is taking leave of what he has previously been engaged in and he is now embarking on something new. Yisro, according to the Medrash (Mechilta Yisro 1), had sought out and worshipped every single idol that existed in his time. Yet, Yisro ultimately forsook all the idols and religions and entered himself under the wings of the Divine Presence, i.e. he converted to Judaism. Yisro was able to leave everything that he believed in behind him and embrace HaShem and His Torah. Thus, vayishma Yisro, Yisro did more than hear. Yisro left what he had been accustomed to and he embarked on a new career. This is the lesson of this week’s parashah. Too often we are stuck in the daily grind of religious observance, without any battle with Amalek or splitting of the Sea to pull us out. Nonetheless, we all battle the Evil Inclination, who Amalek represents, and we all struggle to earn a livelihood, which the Gemara (Pesachim 118a) compares to being as difficult as the splitting of the Sea. When HaShem allows us to witness victory over the Evil Inclination and to be cognizant of the Divine Providence in the area of sustenance, then we are forsaking the pagans of our time and we are embracing HaShem and His Torah similar to Yisro in his time. There is another aspect to Yisro and his new path in life. It is said (Shemos 18:10) vayichad Yisro, Yisro rejoiced. It is insufficient to stir from complacency and still be worried and depressed about what life will bring. One must rejoice in his great fortune of being able to serve the King of Kings. Who was gracious enough to grant us life and bestow upon us the opportunity of studying Torah and performing mitzvos. Furthermore, HaShem gave us the Holy Shabbos, when one does not have to be concerned for the Evil Inclination, as all harsh judgments depart with the onset of Shabbos. One is also prohibited from engaging in labor on Shabbos, and this knowledge alone should allow us to realize that it is not our efforts that sustain our existence. Rather, it is HaShem and His Holy Torah and His Holy Shabbos that allow us to exist. Let us all take up the clarion call of Yisro by gathering our strength to hear the voice of HaShem that will lead us to greater service of HaShem and His Holy Torah.
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech elyon al kol tzava marom, O King Who is exalted above the entire heavenly array. The word tzava is normally translated as array or hosts. Yet, the commentators offer other interpretations of this word. The Ramban (Bamidbar 1:3) writes that the word tzava means a gathering of people. The Targum (Shemos 38:8; see also Ibn Ezra, Ramban and Sforno Ibid) renders the word hatzovos to mean prayer. Based on the above interpretations, we can suggest that the meaning of the passage here is that when we gather together in prayer, which is a matter that stands at the pinnacle of the world, (See Brachos 6b) to “shake the heavens,” we must acknowledge that HaShem is above everything and it is only HaShem Who has the capabilities to hear our prayers and fulfill our wishes.
Shabbos in Tefillah
Hameshubach vihamefoar vihamisnasei mimos olam, Who is praised, glorified and extolled since days of old. One must wonder of what significance is the idea that HaShem is praised, glorified and extolled since days of old. Perhaps the idea is that the Sfas Emes (Chanukah 5661 and many other instances) writes that the word olam, meaning world, is similar to the world helam, which means hidden. Thus, we can suggest that HaShem has been and will always be praised, regardless of whether mankind praises HaShem. The Gemara (Sanhedrin 94a) states that when HaShem performed a great miracle for the Jewish People and obliterated the Assyrian army of Sancheiriv, Chizkiyah did not sing shirah and he forfeited the opportunity to be Moshiach. Nonetheless, the land sang shirah in his stead. Similarly, we declare that HaShem is praised, glorified and extolled since days of old, i.e. even when it was hidden from mankind the need to praise HaShem. This can occur in times of catastrophe, Heaven forbid, or even when HaShem performs an extraordinary miracle, as man has the capability of forgetting that HaShem wrought the miracle. When we know that the praise of HaShem will be declared regardless of whether man desires to do so, we can then make the extra effort to praise and thank HaShem for all the miracles that He performs for us.
Shabbos Story
My step-grandfather writes in his memoirs the following amazing story about his paternal grandparents. Reb Yaakov, his grandfather, was one of the rare individuals upon whom one could confidently confer the title “men who despise money.” He writes: Grandfather Yaakov and his brother Yonta were engaged in heavy physical work. They specialized in draining swamp land to produce additional crops. In the cold months, grandpa worked for a brewery in Ponadel, which was operated by a Jewish innkeeper. Grandpa was a devoted Lubavitch Chassid, and was scrupulously honest in all his dealings. He was married to Nechama, who came from a learned family in Dvinsk. The family lived modestly, always having enough to eat and to help less fortunate neighbors. Grandma was a frugal manager, and made the most of what grandpa earned. Grandma came from Dvinsk, from a family that produced a famous scholar and rabbi. Her cousin, Reb Meir Simcha Ha-Kohen, was the gaon of Dvinsk. Grandma was described to me by a local resident as the most righteous woman in town. He still remembers her going to the synagogue carrying a large prayer book with wooden covers under her arm. She was very charitable, making sure that others had the necessities to celebrate the Shabbos. In the summer, she would pick wild raspberries that grew around the cemetery fence. She would process the juice and store it for the winter, when she would provide it as a home remedy for the sick. Today we know that raspberries are high in vitamin content, and could indeed help as a home remedy. My father told me that she would go and clean up the hekdesh, a shelter for homeless wayfarers usually in a mess. Once, he said, there was a man in town who was dying from an advanced stage of syphilis; no one would come near him but grandma, who nursed him in his agony. In her old age, she fasted two days a week. Grandpa was a man of great honesty and integrity, as illustrated by the following story, that I call “The Dowry.” My grandparents’ oldest child was a daughter, Sara Malla. In those days, when a girl reached sixteen she was already referred to as a kallah maid (a bride girl), and the hunt was on for a suitable husband. It was customary for the bride’s parents to provide a dowry, a sum of money to start the couple in their new life. A suitable husband was found for Sara Malla, and the agreement called for a 200 ruble dowry. As the time approached for the completion of the marriage arrangements, my grandparents had only been able to get together 170 rubles toward the 200 ruble dowry. This is where things stood when a strange thing happened. Grandpa worked for a brewery run by the local innkeeper. Each day, when he finished his work, he would stop at the inn and discuss with his boss what was happening at the brewery. On the day of this event, the shtetl was alive with people. It was the market day, when the peasants from the surrounding area came to town. They sold their produce, bought provisions, and settled in at the pub to regale themselves with beer and vodka. This day, as well as all other days, grandpa came in to see his boss. The town was abuzz, and in the inn there was drinking and loud laughter. As grandpa left the inn and walked on to the town square, lo and behold, he saw a small sack on the ground. He bent down and picked it up. He was surprised how heavy it was. He opened it up, and what do you think he found? Thirty gold rubles! There was no name or identification as to who owned it. The square was a public place, and since there were no identifying marks, according to both Jewish and Russian law, he was entitled to keep the money. At this stage, you would guess what was going to happen with that money. Just the right amount to complete Sara Malla’s dowry! But to grandpa, when it came to honesty, there were no shadings. It was either black or white. He returned to the inn, found his employer, and told him of what he had found. He requested that the rightful owner be found, and the sack be returned to him. Without further comment, he left for home. When the family was having their evening meal, grandpa casually told of what had taken place that day. Well, grandma was very pious, and was in constant touch with G-d. Among the other things she prayed for was the completion of the dowry, so that her daughter could get married. When she heard grandpa’s story, she felt sure that Hashem had heard her pleas, and had so neatly sent just the right amount. The dowry would be complete, and her daughter's wedding would take place. She made this known to grandpa in no uncertain terms. She called him a fool, and accused him of throwing Hashem's gift away. He kept protesting that it was not his money. It was not his money. Time for completing the dowry passed, and the match could not be completed. The deal was off. Weeks later, a young man by the name of Moshe, from a good Ponadel family, approached grandpa in the synagogue. He said he heard that Sara Malla was no longer spoken for, and that he would like to be considered as a suitable husband. When the two families got together, grandpa asked what dowry was expected. “I came to ask for your daughter,” Moshe replied, “that is dowry enough for me.” The rest of the story is there for all to see. The young couple was married, and enjoyed a fruitful life together. Moshe was a devoted husband and father. He was very respectful of my grandparents, and if you asked my father and his siblings, they would have told you that he was the pillar of the family. [Morris Silbert, Family History and Other Stories, p. 3-6].
Shabbos in Navi
In this chapter the Navi records the cities and the open surrounding spaces that were given to the tribe of Levi to dwell in. It is said that the total cities of the Levites within the possession of the Children of Israel were forty-eight, and their open spaces. It is noteworthy that on Friday night we recite the chapter of Mishlei that begins with eishes chayil, woman of valor. The word chayil in numerical value equals 48, and the Mishnah in Avos (6:6) states that Torah is acquired by means of forty-eight qualities. The Zohar states that a Torah scholar is in the category of Shabbos. The Rambam (end of Hilchos Shemittah ViYoveil) writes that not only the tribe of Levi, but anyone who takes upon himself the yoke of Torah and the service of HaShem, is rendered holy of holies and will have his livelihood provided for similar to the Levites. Thus, we can suggest that it was appropriate that the tribe of Levi, who were the Torah scholars of the nation, received forty-eight cities as forty-eight is the number of qualities that a Torah scholar must posses. A Torah scholar is akin to Shabbos, and it is for this reason that we recite eishes chayil at the onset of Shabbos.
Shabbos in Agadah
One must wonder why Shabbos is listed in the Aseres HaDibros, translated as the Ten Commandments. It would seem that all the commandments are either regarding belief in HaShem or not committing a sin, such as stealing and murder. The mitzvah of honoring ones parents also relates to ones behavior towards others, as one who does not respect his parents will most likely not respect anyone else in the world. Why is it, then, that Shabbos is listed amongst those mitzvos that relate to believing in HaShem and relating to ones fellow man? One answer to this question is that Shabbos is the foundation of our belief, and one who intentionally violates Shabbos is akin to one who worships idols (Eiruvin 69b). Thus, Shabbos is listed in the Aseres HaDibros as a fundamental of our belief that HaShem created the world in six days and rested on the seventh day. Furthermore, Shabbos is a time when the entire Jewish People unite in their service of HaShem, so Shabbos is also related to ones relationship with his fellow man.
Shabbos in Halacha
One can use a hot plate that has only one temperature setting (i.e. it has no temperature-control knob) if it is generally not used for cooking and it is merely used to keep food warm. (One must obviously connect the hot plate before Shabbos.) A hot plate that has adjustable temperature settings is deemed to be a conventional method of cooking and one is prohibited from placing food on such a hot plate on Shabbos.
Shabbos in Numbers and Words
It is said (Bereishis 2:1-2) vayechulu hashamayim vihaaretz vechol tzivaam vayechal Elokim bayom hashevii melachto asher asa vayishbos bayom hashevii mikol melachto asher asa, thus the heaven and the earth were finished, and all their array. By the seventh day G-d completed His work which He had done, and He abstained on the seventh day from all His work which He had done. In these words there are numerous allusions to Shabbos. The words vechol tzivaam end with the letters lamed and mem, which equal in mispar katan, digit sum, 7, which alludes to Shabbos, the seventh day of the week. The words vechol tzivaam also begin with letters that equal 9 in mispar katan, digit sum, and Shabbos equals 9 in mispar katan. The words vayechal Elokim also end with letters that equal 7 in mispar katan. The words bayom hashevii begin with letters that equal 7 in mispar katan. The words vayishbos bayom hashevii end with letters that equal 9 in mispar katan, and Shabbos in mispar katan equals 9. The words mikol melachto asher begins with letters that equal 9. The words mikol melachto end with letters that equal 9 in mispar katan.
Shabbos: Ta’am HaChaim Yisro 5768
is sponsored Lerefuah Sheleima
Tinok Ben Aviva and Ilana Leah Bas Shaindel Rochel bisoch shaar cholei Yisroel
I will be delivering a class in Navi this Friday night
at my home 26100 Marlowe Place in
We will be studying Sefer Shmuel Perek 1 and there will be Oneg Shabbos.
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 bentopoftheline@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, November 1, 2007
Shabbos: Ta'am HaChaim Chaye Sara 5768
Shabbos: Ta’am HaChaim Chaye Sara 5768
Shabbos in the Parashah
In this week’s parashah it is said (Breishis 24:67) vayivieha Yitzchak haohela Sara imo vayikach es Rivka vatehi lo liisha vayehaveha vayinacheim Yitzchak acharei imo, and Yitzchak brought her into the tent of Sara his mother; he married Rivka, she became his wife, and he loved her, and thus was Yitzchak consoled after his mother. Rashi quotes the Medrash (Bereishis Rabbah 60:16) that states that the juxtaposition of the words vayivieha Yitzchak to the words haohela Sara imo teaches us that when Yitzchak married Rivka, he observed that she was similar to his mother in every manner. When Sara was alive the candle would remain lit from one Friday afternoon to the next, blessing was found in the dough, and the cloud was above the tent. When Sara died, these phenomena ceased, and when Yitzchak married Rivka, the miracles returned. The simple understanding of the idea that the candle remained lit from one Friday afternoon to the next is that a miracle occurred and the candle was never extinguished. Upon deeper reflection, however, there is a profound lesson to be gained from this phenomenon. Sara was of such stature that she did not allow the candle to become extinguished during the week. It is very easy for one to observe Shabbos, as when the sun sets on Friday, one is forbidden to engage in the thirty-nine primary acts of labor, and one is required to sanctify the day and delight in it. Yet, this is one level of observing and honoring the Shabbos. A higher level is when one conducts himself or herself throughout the week on the level of Shabbos. This means watching one speech, being meticulous regarding the honor of others, avoiding impure areas and thoughts, and constantly seeking ways to be prepared for Shabbos. The Zohar states that a Torah scholar is in the category of Shabbos. The explanation for this statement is that the Rambam (Hilchos Deios) writes that a Torah scholar is judged on a different plane than the average person. For one to truly be in the category of Shabbos, he must conduct himself the entire week on a higher plane. Rivka truly reflected these ideas, as she was raised in the house of wicked people, and she still persevered and remained righteous. When one can traverse the darkness of the weekday and still enter into the Shabbos bathed in the light of Torah and mitzvos, one has certainly experienced Shabbos in the week. When the entire Jewish People will observe Shabbos, i.e. when we will recognize that we must conduct ourselves at all times on a higher plane than the rest of the world, we will instantly merit the Final Redemption with the arrival of Moshiach, speedily, in our days.
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech someich noflim, King Who supports the fallen. One must wonder who the fallen refers to. It is said (Devarim 22:8) ki sivneh bayis chadash viasisa maakeh ligagaecho vilo sasim damim biveisecho ki yipol hanofeil mimenu, if you build a new house, you shall make a fence for your roof, so that you will not place blood in your house if a fallen one falls from it. The Gemara (Shabbos 32a) asks the obvious question. Why does the Torah describe the person who may fall in the future as the nofeil, the one falling in the present? If one has not fallen yet, he cannot be deemed to be falling. The Gemara answers that the Torah is teaching us that HaShem decreed from the beginning of time that this person will fall. Thus, he is deemed to be falling in the present state. It would seem from this Gemara that every human being is deemed to be in a state of falling. While the Jewish People are always aspiring to ascend the spiritual ladder, we must bear in mind the dictum of the Gemara (Kiddushin 30b) regarding the battle that one engages in with the Evil Inclination. The Gemara states that if HaShem were not assisting the person in his struggles with the Evil Inclination, the person would not be able to subdue the Evil Inclination alone. Thus, HaShem is truly the King Who supports the falling ones. Hashem should allow us to merit overcoming our Evil Inclinations and we should serve HaShem with pure hearts.
Shabbos in Tefillah
Baruch atah HaShem Elokeinu Melech haOlam yotzeir ohr uvorei choshech oseh shalom uvorei es hakol, Blessed are You, HaShem, our G-d, King of the Universe, Who forms light and creates darkness, makes peace and creates all. This blessing contains a profound message to the Jewish People regarding our belief system. The Gemara (Brachos 11b) points out that that although in Scripture it is said (Yeshaya 45:7) yotzeir ohr uvorei ra, Who makes peace and creates evil, we do not want to attribute the creation of evil to HaShem so we instead declare that HaShem created everything. Although at first glance this may seem odd, as we appear to be concealing the fact that HaShem also created evil, in truth we are declaring that HaShem created both good and evil and we are demonstrating that even evil is ultimately for the good. Although in our present state we can not necessarily see the good in events that occur, we know that HaShem is good and desires only good for mankind.
Shabbos Story
Rabbi Dovid Glodwasser relates: I had received a plea to travel to
Shabbos in Navi
Yehoshua Chapter 9
In this chapter we learn how the Givonim deceived Yehoshua and the leaders of the Jewish People by claiming that they came from a faraway land and they wished to seal a covenant with the Jewish People. The Jewish People sealed a covenant with them and three days later the Jewish People discovered that the Givonim were really their neighbors and they resided close by. Nonetheless, to avoid a desecration of HaShem’s Name, the Jewish People did not have the Givonim killed. Rather, Yehoshua cursed them by declaring that the Givonim would always be slaves and they would function as woodchoppers and water drawers for the House of HaShem. The Givonim responded that they had acted out fear, as they had heard that HaShem had instructed Moshe to give the entire land to the Jewish People and to annihilate the inhabitants of the land. It is noteworthy that the Givonim deceived the Jewish People because of their fear of HaShem’s command. In a similar vein, HaShem has commanded us to fear Him and observe His Shabbos. The Baal HaTurim (Bereishis 1:1 quoting Tikkunei Zohar) writes that the word Bereishis is an acrostic for the words yarei Shabbos. Yet, do we really fear the Shabbos, or, in the words of the Medrash (Toras Kohanim Kedoshim 7) from the One Who commanded us regarding the Shabbos? We should learn from the Givonim and be cognitive of HaShem’s commandment to observe the Shabbos. When we observe the Shabbos, we will merit fearing HaShem, Whose glory fills the entire world.
The Gemara (Shabbos 113a) states that the clothing that one wears on Shabbos should be different than the clothing that he wears during the week. The Maharal explains that Shabbos is holy and anything that is holy is distinct from materialism. For this reason, writes the Maharal, one is forbidden to perform labor on Shabbos, as labor by definition is bringing something to fruition, which is considered materialism. An object that is removed from materialism is deemed to contain honor, and for this reason ones Shabbos clothing should be distinct from the clothing that he wears during the week. Perhaps we can suggest an alternative explanation to this statement of the Gemara. Elsewhere (Sanhedrin 90b) the Gemara states that the righteous will be resurrected in the future with the very clothes that they were buried in. [There is a discussion (See Kesubos 111b and Tosfos and Gilyon HaShas Ibid) whether the righteous will be resurrected in the same clothing that they were buried in or if they will be resurrected in different clothing.] One must wonder regarding the significance of the righteous being resurrected in their clothing. It would seem that clothing is a covering for the body in this world, but in the future man will be akin to Adam HaRishon before the sin, where there was no need for clothing. Why then will the righteous be wearing clothing at the time of the resurrection? Perhaps the idea of this Gemara is that clothing, besides for the need of covering the body, also symbolizes a state of preparedness. After the sin of Adam HaRishon, HaShem clothed Adam and Chava in garments of skin. The purpose of these garments was so that Adam and Chava would be prepared for the first Shabbos of creation. It is noteworthy that the Gemara in Shabbos (113a) states that one should change his clothing, manner of walking and his manner of speech on Shabbos. The only one of these distinctions that is performed prior to the onset of Shabbos is the changing of ones clothing. Thus, it is evident that changing ones clothing prior to the onset of Shabbos is a symbol of preparedness. This then is the explanation of the Gemara in Sanhedrin regarding the resurrection of the righteous. The righteous will be resurrected in their clothing as a reward for having always been in a state of preparedness in this world. The idea is that the Gemara (Avodah Zara 3a) states that one who toils prior to Shabbos will eat on Shabbos. The period when the righteous will be resurrected is referred to as a day that is completely Shabbos. Thus, when the true Shabbos arrives, the righteous will be prepared in their “Shabbos” clothing. It is for this reason that we change our clothing in honor of Shabbos, so that we reflect a state of preparedness for this Holy Day.
Shabbos in Halacha
One can add cold water to hot tea or to coffee in a cup (kli sheini) or to hot soup in a bowl (kli sheini) but one is forbidden from adding cold water to a pot of hot water or soup (kli rishon).
It is said (Shemos 31:16) veshamru vnei Yisroel es HaShabbos laasos es HaShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. Here is something that is truly amazing. The words es HaShabbos laasos es HaShabbos all end with the letter taf. Perhaps the significance is as follows. The Gemara (Shabbos 118a) states that one who delights in the Shabbos is granted a boundless heritage. This heritage is the heritage of Yaakov, who was promised the land without any border. The Medrash (Bereishis Rabbah 11:7) adds that only regarding Yaakov does the Torah state explicitly that he kept the Shabbos, whereas regarding Avraham and Yitzchak the Torah does not state explicitly that they observed the Shabbos. This then can be the explanation for the words that end with the letter taf, which equals in gematria four hundred. The Gemara (Megillah 3a) states that the dimensions of Eretz Yisroel are four hundred parsa by four hundred parsa. Avraham and Yitzchak were only promised a finite area of land, whereas Yaakov was promised by HaShem a boundless heritage. Similarly, one who observes the Shabbos will not only be rewarded with the equivalent of Eretz Yisroel, which is four hundred by four hundred parsa. Rather, he will be rewarded with taf and taf and taf and taf and taf until infinity.
Shabbos: Ta’am HaChaim Chaye Sara 5768
is sponsored by Mr. & Mrs. Moshe Gasner
in honor of the marriage of their son Ari to Reena Durden.
Mazel Tov to Rabbi and Mrs. Eleazar Durden
and to the extended Gasner and Durden families.
May Ari and Reena be zoche together to build a Bayis Neeman BiYisroel.
Shabbos: Ta’am HaChaim Chaye Sara 5768
is also sponsored lizeicher nishmas Simcha Zelig ben Elimelech ob”m
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 bentopoftheline@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
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