שבת טעם החיים פרשת מטות-מסעי תשס"ט
Shabbos: Ta’am HaChaim Parashas Matos-Masei 5769
Making a vow removes jealousy and hatred
Introduction
In this week’s parasha, Matos, it is said (Bamidbar 30:3) ish ki yidor neder laHaShem, if a man takes a vow to HaShem. The Imrei Emes writes that the word neder, a vow, is similar to the word dirah¸ a dwelling. This reflects the idea that one’s word has to be as solid as a wall. It is noteworthy that regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read as lidirosam, to dwell amongst them. What is the connection between vows and Shabbos observance?
Understanding the cause of baseless hatred
In order to understand the association of vows and Shabbos observance, it is worthwhile to examine one of the fundamental causes of our current exile. While it is well known that we are still in exile because of the sin of baseless hatred, it is incumbent upon us to understand the root of this sin. Why is it that people dislike each other? Are we not all different in our mannerisms and in our preferences, both with regard to spiritual pursuits and material pursuits? How could someone think that another individual should think and should act exactly like himself? The Gemara (Brachos 58a) tells us that just as people’s faces are different from each other, so too their perspectives are different from each other. Thus, it is virtually impossible for two individuals to be the same. What, then, is the underlying motive for someone to bear hatred towards another person?
Jealousy leads to hatred
The answer to this question is well known and is obvious, but unfortunately, like many well know concepts, this idea is overlooked in our daily lives. The Torah (Shemos 20:14) instructs us that we should not covet items that belong to others. Here again we must wonder why one would desire something that does not belong to him. Had HaShem wished that one should have this item, He would have decreed that this person should have it. Nonetheless, people covet items that belong to others, with the thought that this item may actually belong to him one day. This desire for other people’s articles is referred to as jealousy. It is the nature of man to be jealous of other peoples’ articles and even of other peoples’ accomplishments, both in the realm of spirituality and in the area of materialism. One who envies someone else’s articles and accomplishments will not tolerate the other person until he attains what that person has. Given the fact that it is impossible to accomplish exactly what someone else has accomplished, the result will be that the person will hate his fellow man for what he owns and for what he has accomplished. The question then is what can be done so that a person will avoid such jealousy which culminates in hatred?
Making vows minimizes ones desires for physical objects
The antidote to jealousy is obviously to always be a giver instead of being a taker. One who performs acts of kindness will subvert his natural tendencies to covet and to be jealous, and he will end up loving his fellow man. The Imrei Emes writes further that one who makes a vow is essentially sanctifying that which is permitted. In a similar vein, we can suggest that one who makes a vow is demonstrating that he no longer desires what belongs to others. The Torah juxtaposes the laws of vows between the incident where the Jewish People sinned with the Moabite women and the battle against Midian. The Pinei Menachem writes that the reason for this is because Moav and Midian made peace with each other so that together they could defeat the Jewish People, and they attempted to accomplish this by hiring Balaam who would curse the Jewish People. It is for this reason that the Torah mentions here the laws of vows, to teach us that our strength is with our mouths, and one should not make his words profane and thus desecrate his power of speech. Perhaps there is another idea reflected in the juxtaposition of the laws of vows and the incidents of sinning with the Moabite women and the battle with Midian. When the Jewish People sinned with the Moabite women, they had succumbed to their physical desires. Similarly, when the Jewish People battled the Midianites, they were guilty of immoral thoughts (Shabbos 64a). The Torah, therefore, specifically placed the laws of vows in between these two incidents to teach us that when one makes a vow for holy matters, he is restricting his ability to covet and to be jealous of others.
Minimizing ones speech on Shabbos allows one to engage in spiritual pursuits
There is a Halacha that states that one should minimize his speech on Shabbos. What is the reason for this Halacha? Perhaps we can suggest that given the fact that Shabbos is a day of holiness, one should increase the level of holiness by minimizing his speech. During the week, when one is tempted by materialism and physical desires, one is encouraged to make vows so that he will limit his feelings of jealousy and coveting items that belong to others. Shabbos, however, is referred to by the Zohar as yoma dinishmasa, the Day of the Soul, and on Shabbos one is less connected to materialism. Given the fact that on Shabbos one is more involved in spiritual pursuits, one should minimize his speech and remain focused on delighting in HaShem’s Presence. A vow is appropriate for the weekday, when one sanctifies the reshus, i.e. the mundane. On Shabbos, however, one distances himself from the physical and focuses on the spiritual. This is the association between a neder, which is associated with the word dirah, a fortified dwelling, and Shabbos, which is ledorosam, and according to the Zohar is interpreted as lidirosam, for their dwellings. A neder fortifies a person’s resolve to sanctify the mundane, and minimizing ones speech on Shabbos fortifies a person’s resolve to become even more holy.
The Shabbos connection
The Gemara (Shabbos 119b) states that one of the reasons that Yerushalayim was destroyed was because Jews desecrated the Shabbos. One can rectify this sin by engaging in spiritual pursuits on Shabbos, and this will certainly minimize ones jealousy of others, thus allowing one to see others in a better light. As we approach the month of Av, we should bear in mind the importance of sanctifying the mundane, and certainly we should retain the sanctity of Shabbos by focusing on its great spiritual effects. In this manner, HaShem will allow us to see our fellow Jews in a positive light, and we will merit the Ultimate Redemption, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
We’ll settle for the egg salad
Rabbi Mordechai Kamenetzky writes: Henry Hirsch, the president of the Welbilt Co., one of America’s leading oven and major appliance manufacturers, had another labor of love. He was the president of one of America’s premier Torah institutions, Yeshiva Torah Voda’ath. At a board meeting, at which many of the yeshiva’s prominent lay leaders were present, the school’s cook prepared a beautiful supper in honor of the eminent supporters. As one of the students was serving the executives, Mr. Hirsch looked at the delicious meal. “Excuse me,” he asked the young scholar. “What are they serving you in the main dining hall?” The boy looked sheepishly at Mr. Hirsch and stammered, “I think we’re having egg salad sandwiches.”
The renowned philanthropist turned to the executive board and the representatives of the Yeshiva administration. “We are all here for the sake of the Yeshiva boys; I think it is they who should be eating this chicken dinner. Let’s send it to them and we’ll have the egg salad instead.”
Concern for everyone, anytime
Rabbi Chaim Kanievski, of Binei Brak, Israel, the son of the Steipler Gaon of blessed memory, is known for his amazing breadth of Torah Knowledge which is only paralleled by his great diligence in Torah study. With the passing of his father more than a decade ago, people from all walks of life line up in front of his home seeking answers to complex Torah and personal questions.
But his greatness and wisdom were known to hundreds in the yeshiva world for many years.
Many years ago, as a student in the Ponovez Yeshiva, I heard an amazing story. A young man came to Reb Chaim with a long list of questions. Reb Chaim seemed a bit preoccupied but the visitor insisted on asking the questions, to which Reb Chaim responded, one by one.
Suddenly Reb Chaim began tidying himself up and put on a recently pressed kapote and new hat, and asked the young man's indulgence. He had to go somewhere but he allowed the visitor to accompany him. The younger man did, peppering him with questions the entire way.
They walked a few blocks until they reached a wedding hall. Upon entering, Reb Chaim embraced the groom with a warm hug and kiss and apologized for the delay. Reb Chaim sat himself among the prestigious Rabbonim who graced the dais as they prepared the marriage documents. The persistent questioner was almost oblivious to the scene and continued to ask as more questions and eliciting responses. Reb Chaim tried to juggle the needs of the groom while trying to accommodate the visitor who had besieged him with problems.
But the persistent questioner received the shock of his life when, as the music began, heralding the march to the badekin, where the groom, flanked by his father and father-in-law, met the bride and covered her face with the veil. The groom rose from his seat and immediately his future father-in-law took hold of his arm. The groom's father took hold of the other arm. But before he did so, the groom's father turned around and apologized to the stranger who he had been talking to for the last hour or so. He said that would be unable to help him until after the ceremony. And then Rabbi Kanievski nodded Mazel Tov to the hundreds of well-wishers and began the procession to his own son's wedding!
Everything is fine in Heaven
Rabbi Eliyahu Hoffman writes: It is told that before the holy rebbe R' Elimelech of Lizhensk zt”l passed away, he promised his disciples that when he was brought before the Heavenly tribunal, he would refuse to take his place in Gan Eden until they agreed to bring an end to the suffering of the Jewish Children. Days after his passing, he appeared to a disciple in a dream in the white tallis of those already in Gan Eden. “But Rebbe,” he protested, “you promised you wouldn’t enter Gan Eden until you brought an end to our tzures!”
“My child,” he said, “what should I do? When I was alive there was good and there was bad, and I could pray to annul an evil decree. Now that I’m here, I see that everything is Hashem’s will, and everything is for our good, even when we don't understand how. It is impossible for me to pray.” (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Matos-Masei 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.
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Showing posts with label Gemara. Show all posts
Showing posts with label Gemara. Show all posts
Thursday, July 16, 2009
Wednesday, June 17, 2009
Shabbos: Ta’am HaChaim Parashas Shelach 5769
שבת טעם החיים פרשת שלח תשס"ט
Shabbos: Ta’am HaChaim Parashas Shelach 5769
Our mission in this world
Introduction
In this week’s parasha the Torah records the incident of the Meraglim, the spies that Moshe sent to ascertain if the Jewish People would be capable of conquering Eretz Yisroel. The spies retuned from their forty day journey with a slanderous report, and this report was the catalyst for the Jewish People to die out in the Wilderness. There are many aspects to this episode, but I wish to focus on one subtle point that is the underlying theme of this tragic incident. It is said (Bamidbar13:3) vayishlach osam Moshe al pi HaShem kulam anashim roshei vinei Yisroel heimah, Moshe sent them forth from the Wilderness of Paran at HaShem’s command; they were all distinguished men; heads of the Children of Israel were they. Rashi writes that from the fact that the Torah states that the spies were all distinguished men, we learn that at the time that they were sent on their mission they were righteous. This statement, however, is very difficult to understand, as we see that after a mere forty days they had become traitors to their people and they caused a tragedy for all future generations. This tragedy was manifest in the destruction of both the first and second Bais HaMikdash, which, like the return of the spies, occurred on Tisha Baav. One must wonder, then, how it is possible that the spies commenced their mission as righteous individuals and yet their mission culminated in such treachery.
What is in a name?
In order to understand this transformation in the character of the spies, we must first gain an insight into a number of statements that appear in the Gemara and Medrash. The first statement that requires explanation is that the Gemara (Sota 34b) states that Rabbi Yitzchak said that we have a tradition that the spies were called by their actions and we only have a tradition regarding one of the spies. This spy was Sisur ben Michael, as Sisur means that he demolished (so to speak) the actions of HaShem, and Michael means that he made (so to speak) HaShem weak. Rabbi Yochanan added that we also have a tradition regarding the name Nachbi ben Vafsi, as Nachbi means that he concealed, (so to speak) the words of HaShem, and Vafsi means that he skipped over, so to speak, the character traits of HaShem. The Medrash (Bamidbar Rabbah 16:10) goes even further and states that there are those whose names are nice and their actions are despicable. There are those whose names are despicable and their actions are nice. Then there are those whose names and actions are nice, and there are also those who both their names and their actions are despicable. Regarding the spies, both their names and their actions were despicable. What is the meaning of this Gemara and Medrash? How is it that the names of the spies were despicable and contained negative connotations?
Name and soul are synonymous
Let us understand the significance of a person’s name. It would seem that the word sheim, meaning name, is associated with the word neshama, soul. Not only are the words closely related because of the word sheim that is contained within the word neshamah, but they are intrinsically associated with each other as it is logical that the essence of the person is his neshama. Thus, when we refer to a person’s name, we are referring to his neshama, which is the unique imprint that HaShem gave him to fulfill his mission in life. The Medrash (Bamidbar Rabbah 16:1) states that there is no one more beloved to HaShem than shluchei mitzvah, those who are sent on a mission regarding a mitzvah and they sacrifice themselves to fulfill their mission. The Sfas Emes writes that in this sense every person is a shilach mitzvah, a messenger with a mission in this world. The spies had great neshamos, souls, and their mission was to maintain that high level of spirituality. One must wonder, then, where they went wrong? It would seem from the reading of this episode that the spies failed to see themselves as messengers of HaShem and of the Jewish People. Rather, they transformed their mission to a mission of selfishness, where they chose to see what they felt would be to their benefit and not for the benefit of the rest of the people.
Seeing the land for the good
It is worth noting that specifically regarding this mission Moshe conferred upon Hoshea ben Nun the name Yehoshua. By adding the letter yud to his name, Moshe was demonstrating that Hoshea was charged with a mission of maintaining the purity of his neshama, and furthermore, that he should elevate the mission, as the letter yud reflects righteousness (Likutei Moharan I 34:6). It is also noteworthy that Moshe charged the spies with the mission of seeing the land. It is for this reason that when Moshe repeats the incident of the spies, he said (Devarim 1:23) vayitav bieinay hadavar, the idea was good in my eyes and Rashi (Ibid) writes that we can infer from this that it was good in the eyes of Moshe but not in the eyes of HaShem. How is it possible that Moshe disagreed, Heaven forbid, with the wishes of HaShem? Perhaps the answer to this question is that the Gemara (Nedarim 38a) states that regarding Moshe it is said (Mishlei 22:9) tov ayin hu yivorach, one with a good eye will be blessed. Moshe desired that the spies should see the good in the land, and had they done so, it would have been a reflection of the exalted level of their souls. When they failed to see the good in the land, it became necessary for HaShem to show Moshe himself the land, as it is said (Devarim 34:1) vayareihu HaShem es kol haaretz, HaShem showed him the entire land. The Sforno (Bamidbar 22:41) explains that whereas Balaam had an evil eye, Moshe had a good eye, and he used his good eye to see the good that is contained in Eretz Yisroel. Thus, we see that one has to look into his name and his soul, i.e. his essence, and determine what his mission is in this world. One who lives up to his mission will certainly be deemed a shilach mitzvah.
The Shabbos connection
The Sfas Emes (Mishpatim 5631) writes that the six days of the week are referred to as sheishes yimei melacha, the six days of work, and the word melacha is similar to malach, an angel. Everything in this world has within it life from HaShem and one was sent to this world to perform the will of HaShem, as there are mitzvos contained within every action of man. Nonetheless, the life from HaShem and mitzvah are concealed and one must realize what is contained within every action that he performs. The Sfas Ems writes that on Shabbos everything is revealed, as Shabbos is a semblance of the World to Come. The Zohar states that all illnesses of the body and of the soul are due to excess eating and drinking, whereas on Shabbos ones consumption is all considered to be a mitzvah. Hashem should allow us to fulfill our mission in this world and to merit the day that will be completely Shabbos and rest, for eternity.
Shabbos Stories
All in a day’s work
In the city of Vienna about two-hundred years ago lived a wealthy and famous banker, R’ Shimshon Werthheimer z”l. In the secular world, he was known for his great wealth and uncanny business acumen. Among Jews, he was famous for his love and support of Torah foundations, yeshivos, and generosity towards those less fortunate than him. Everyone knew: Those who knocked on R’ Shimshon’s door would not be turned away empty handed.
A short while after he passed away, the holy Rabbi Chaim of Sanz zt”l gathered his disciples. “Let me tell you,” he began, “what transpired in Heaven when the neshama (soul) of R’ Shimshon arrived, and the time came for him to give his ultimate reckoning:
“‘Let me tell you how I spent my day,’ R’ Shimshon began his testimony before the Heavenly Tribunal. ‘More or less, my days were always the same. I got up early, and went to shul to pray shacharis (morning prayers). After praying, I returned home for breakfast. After breakfast, I had a coffee and cigar as I read the daily newspapers. A banker, after all, must always be well informed. I recited Birkas Ha-mazon (Grace), and went to the bank.
“‘In the late afternoon, I returned home for lunch, and after eating a healthy meal and bentsching, I had a small rest. When I arose, there was invariably a line-up of collectors waiting for me. I gave each one of them my time, and tried to always give as generously as I could.
“‘At this point, it was already time to daven mincha. Between mincha and ma’ariv, I attended a shiur (Torah lesson). After praying ma’ariv, I had yet another shiur before going home to eat supper with my family. After supper I usually relaxed by playing some chess; it helped me overcome some of the day’s stresses.
“‘Before going to bed, of course, I recited the bedtime k’rias Shema, and that, give or take, was my schedule.’
“R’ Shimshon, as we all know, was a righteous man of great integrity, and after bearing witness, he was immediately ushered into Gan Eden among the righteous of Israel.
“It just so happens,” continued R’ Chaim, “that another banker, an associate of R’ Shimshon, also passed away that very day. After escorting R’ Shimshon to his exalted spot in Gan Eden, the Heavenly Tribunal once again adjourned.
“Not having been much of a shomer Torah u’mitzvos (Torah-observant Jew), he was quite terrified of having to bear testimony. Hearing R’ Shimshon’s testimony, and the Tribunal’s reaction, though, seems to have calmed his nerves.
“‘I was also a banker,’ he began. ‘In fact, my schedule was in many ways identical to that of my contemporary, R’ Shimshon. I too arose early. I ate breakfast, and read the dailies while savoring a hot coffee and smoking a cigar. I went to the bank, where I worked hard all morning, and returned home in the afternoon for a late lunch and a rest. I usually spent the rest of the afternoon keeping fit with some sports. After supper, I also liked to play a round or two of chess, and then I went to sleep. So you could say that, for perhaps four-fifths of our days, our schedules were identical.’
“Of course,” said R’ Chaim, “it takes no genius to realize that the Heavenly Tribunal did not view the second man’s daily schedule as being worthy of the reward given R’ Shimshon.
“‘Tell me something,’ the soul of the poor man protested, ‘my friend, R’ Shimshon, is he being rewarded for a lifetime of good deeds, or only for the few hours a day he spent studying Torah, praying, and giving charity?’
“‘R’ Shimshon was a righteous man,’ they said, ‘of course he will be rewarded for a lifetime full of righteousness.’
“‘Yet is it not true,’ he persisted, ‘that twenty out of the twenty-four hours of our days were identical? We slept, we ate, and we worked. If he’s being rewarded for all twenty-four, why shouldn’t I get my reward for at least twenty?’
“An original argument, no doubt, yet a foolish one all the same. The Beis- din shel ma’alah had no problem answering him.
“‘Suppose a farmer sells raw wheat at the marketplace,’ they told him. ‘To separate the straw and stones is too difficult, so he sells the wheat by the wagonload, ‘as is.’ Of course, all of this is taken into account when calculating his price, so his buyers know what to expect.’
“‘One day, he is struck by a brilliant idea. He goes around gathering lots and lots of stones and straw, and puts them in big sacks. He takes them to the marketplace, placing them alongside his regular wagonloads of grain. To his shock, no one seems the least bit interested in buying them.
“‘Tell me,’ he asks one of his regular buyers, ‘why is nobody buying any of these bags of straw and stones I prepared—I spent lots of time gathering them?’
“‘But who on earth would pay money for straw and stones?’ he replied. ‘And to boot, you’ve priced them identically to your grain! Who ever heard of such foolishness?’
“‘Yet you do pay me for straw and stones all the time,’ he replied. ‘You know that; there’s not a single wagon load of grain that I sell that doesn’t contain tens of pounds of them. When you pay me by weight, don’t you realize you’re paying me for the straw and stones too?’
“‘Of course I realize that. When I buy grain, I know there is invariably going to be some straw and stones too. I take that into account. I don’t need the chaff, but who ever heard of grain without it? When you buy grain, you’re always going to accept some straw and stones. But without the grain? It’s useless! Please don’t waste my time.’
“’A G-d-fearing Jew,’ they told him, ‘who lived a life of Torah and mitzvos, and used his business not only for his personal well-being, but to support Torah study and aid the poor, is rewarded for his whole day—all twenty-four hours! His work, his leisure time—it’s all part-and-parcel of the life of a dedicated Jew and philanthropist. The chaff, so to speak, joins the grain on the scale of life.
“‘But you lived a life void of Torah, of mitzvos, and of charity. Your days, so to speak, were all chaff and no substance. For what shall we reward you?’” [Ma’yan ha-shavua]
The Chozeh’s clock
as told by Rabbi Michel Twerski Shlita of Milwaukee
When the holy Chozeh of Lublin passed away, all of his Chassidim found themselves in a time of extreme aveilus [mourning]. It seemed to them that there would be no one, nowhere, to whom they could turn, that would replace the giant who had served as their guide and inspiration for so many years. Most grief-stricken of all was his son, R. Yossele Tulchiner, who was in his own right a man of great righteousness, he was himself a tzaddik of great repute, and he could find no consolation. He remained behind in Lublin for many weeks, trying to find someplace where he might comfort himself. At long last, he realized that he needed to move on.
Before he left, he went to see if he might collect some of his father’s belongings, so that when he returned home he would have some physical mementos with which to comfort himself. He threw a number of articles into a bag – amongst which was a wall clock. It was kind of a cumbersome thing, but it was something that reminded him of the room in which his father, the Chozeh, had learned, davened and received his Chassidim.
So he set out along the way, to return home to Tulchin. We must remember that R. Yosef, not unlike other tzaddikim of his time, was essentially destitute and penniless. And so he was very much dependent upon the goodwill of whoever happened to be traveling – that they might give him a lift in their horse-drawn wagon. Finally, someone pitied him, and as it turned out – as the Gemara says, “poverty follows the poor.” This fellow who gave him a ride, had an open carriage. A number of hours into the trip, it began to pour – it was a deluge! They were soon soaked to the bone, and a cool breeze began to chill them.
He knew that unless he found some haven, that he would catch the death of a cold. And so, he ran for the first shelter that he could find. He finally found an inn – the innkeeper was very hospitable and took him in, built a warm fire, offered him a warm drink, and something with which to cover himself in his discomfort. He spent the night there. The next day, the rain continued and he spent another day and night there.
Finally, the weather cleared, and he was able to set out again. It came time to negotiate with the innkeeper for his shelter and food. When presented with the bill, of course, R. Yossele had no money. So he turned to him and said, “Look, I have nothing. But I do have some of the mementos, the things that belonged to my illustrious father. Perhaps there is something here that would be of value to you.”
The innkeeper was no Chassid, and none of these things meant anything to him. So he searched through the bag. Finally, his eyes set on this clock. “This is really not worth it,” he said, “but it’s the only thing you have that even approaches in value, so I’ll take the clock.” Reluctantly but nonetheless gratefully, he surrendered the clock. R. Yossele left and continued on his way.
Many, many years passed. One of the Chozeh’s esteemed Chassidim, who was now a leader of a Chassidic community in his own right, [known as] the Saba Kadisha of Radoshitz, Rebbe Yissachar Ber, was traveling with his Chassidim. As they were traveling, they sought a place to spend the night, and they found this particular inn. The innkeeper was again very hospitable and gave the Rebbe his finest room.
The Chassidim did the best they could with the little bit of room that was left. Night fell, and everyone went to sleep. The proprietor of the inn went to bed. He heard sounds coming from the Rebbe’s room. At first he ignored them, but they became increasingly disturbing. The Rebbe was clearly marching around his room. Soon the marching turned into a dance. He could hear the Rebbe singing to himself and dancing.
At first, he thought it would soon end. Ten minutes. Half an hour. An hour. Throughout the night, the Rebbe danced. Finally, early in the morning, the innkeeper knocked on the door and said, “Rebbe, all night you’ve been awake dancing – I heard you! What’s happening?”
The Rebbe said, “I, too, would like to know what’s happening. Please tell me – where did you get this clock – the one in my room?”
The innkeeper replied, “There was once a traveler who couldn’t pay his bill. And he said that his father was a great Rabbi; I don’t remember the name. But some objects belong to him, and I claimed the clock in payment.”
The Radoshitzer said, “What did this traveler look like?”
The innkeeper described him. The Radoshitzer called his Chassidim. “It’s clear to me that R. Yossele must have traveled this way after his father’s petirah [passing]. And when he couldn’t pay his bill, he gave up the clock. I remember the clock well. When I used to go in to the Rebbe, the Chozeh, I would see that clock on the wall. I knew that this clock had to be the Rebbe’s!”
“What gave it away?” asked the Chassidim.
The Rebbe replied, “Every clock in the world, when it ticks, it’s depressing. Every tick signifies another second of life gone, spent, never again to be claimed. That’s how most of us deal with time.
“But the Rebbe had a command and appreciation for time; that every moment to him was a moment closer to the Geulah Shileima, to bias Moshiach Tzidkienu [the complete Redemption and coming of the righteous Messiah]. His clock did not tick with sadness or sorrow; it was not a mournful tick. It was positive – full of hope, not a tick of despair. The tick-tock of the Rebbe’s clock was one that marched towards the Geulah Shileima.
“When I came, I wanted to sleep – I was tired! But that clock – it kept me constantly moving towards the Geulah. How can you sleep when you have a clock that reminds you every moment that we are a moment closer to the Geulah Shileima? So I danced all night!”
Rav Michel Twerski adds: This clock of the Holy Chozeh represents something that we learned about, something which has the capacity to do two opposite things: the Parah Adumah [the red heifer], which defiles the pure, and purifies the defiled. For all of us, life presents many opportunities. For some of us, they turn into problems. We look at them – another problem, another nail into our hide, another difficulty, barrier, obstacle; another cause for sorrow, sadness; another area to drain us of our energy. And because we take that attitude, it cripples us; it turns into a shackle which won’t release us.
On the other hand, there are people who have very much the same kinds of challenges and tests. To them, they are opportunities, doors, gates – into bigger and better things – developing new strengths, insights; commanding new perspectives, and ways for us to be able to rise above the things that challenge our way in life. The same test – trial – tribulation; but attitude makes all the difference.
For some of us, those tests are the “tick in the clock,” which is a tick of despair, a sound of life wasted. For others, it brings us closer to our own Geulah, to redeeming all of the potential and all of the resources in ourselves. Something else to bring out the kochos hanefesh [soul powers] that we have. It is one move closer to our own personal Geulah, and ultimately, through us, a contribution to the Geulah Shileima.
Shabbos: Ta’am HaChaim
Parashas Shelach 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Shelach 5769
Our mission in this world
Introduction
In this week’s parasha the Torah records the incident of the Meraglim, the spies that Moshe sent to ascertain if the Jewish People would be capable of conquering Eretz Yisroel. The spies retuned from their forty day journey with a slanderous report, and this report was the catalyst for the Jewish People to die out in the Wilderness. There are many aspects to this episode, but I wish to focus on one subtle point that is the underlying theme of this tragic incident. It is said (Bamidbar13:3) vayishlach osam Moshe al pi HaShem kulam anashim roshei vinei Yisroel heimah, Moshe sent them forth from the Wilderness of Paran at HaShem’s command; they were all distinguished men; heads of the Children of Israel were they. Rashi writes that from the fact that the Torah states that the spies were all distinguished men, we learn that at the time that they were sent on their mission they were righteous. This statement, however, is very difficult to understand, as we see that after a mere forty days they had become traitors to their people and they caused a tragedy for all future generations. This tragedy was manifest in the destruction of both the first and second Bais HaMikdash, which, like the return of the spies, occurred on Tisha Baav. One must wonder, then, how it is possible that the spies commenced their mission as righteous individuals and yet their mission culminated in such treachery.
What is in a name?
In order to understand this transformation in the character of the spies, we must first gain an insight into a number of statements that appear in the Gemara and Medrash. The first statement that requires explanation is that the Gemara (Sota 34b) states that Rabbi Yitzchak said that we have a tradition that the spies were called by their actions and we only have a tradition regarding one of the spies. This spy was Sisur ben Michael, as Sisur means that he demolished (so to speak) the actions of HaShem, and Michael means that he made (so to speak) HaShem weak. Rabbi Yochanan added that we also have a tradition regarding the name Nachbi ben Vafsi, as Nachbi means that he concealed, (so to speak) the words of HaShem, and Vafsi means that he skipped over, so to speak, the character traits of HaShem. The Medrash (Bamidbar Rabbah 16:10) goes even further and states that there are those whose names are nice and their actions are despicable. There are those whose names are despicable and their actions are nice. Then there are those whose names and actions are nice, and there are also those who both their names and their actions are despicable. Regarding the spies, both their names and their actions were despicable. What is the meaning of this Gemara and Medrash? How is it that the names of the spies were despicable and contained negative connotations?
Name and soul are synonymous
Let us understand the significance of a person’s name. It would seem that the word sheim, meaning name, is associated with the word neshama, soul. Not only are the words closely related because of the word sheim that is contained within the word neshamah, but they are intrinsically associated with each other as it is logical that the essence of the person is his neshama. Thus, when we refer to a person’s name, we are referring to his neshama, which is the unique imprint that HaShem gave him to fulfill his mission in life. The Medrash (Bamidbar Rabbah 16:1) states that there is no one more beloved to HaShem than shluchei mitzvah, those who are sent on a mission regarding a mitzvah and they sacrifice themselves to fulfill their mission. The Sfas Emes writes that in this sense every person is a shilach mitzvah, a messenger with a mission in this world. The spies had great neshamos, souls, and their mission was to maintain that high level of spirituality. One must wonder, then, where they went wrong? It would seem from the reading of this episode that the spies failed to see themselves as messengers of HaShem and of the Jewish People. Rather, they transformed their mission to a mission of selfishness, where they chose to see what they felt would be to their benefit and not for the benefit of the rest of the people.
Seeing the land for the good
It is worth noting that specifically regarding this mission Moshe conferred upon Hoshea ben Nun the name Yehoshua. By adding the letter yud to his name, Moshe was demonstrating that Hoshea was charged with a mission of maintaining the purity of his neshama, and furthermore, that he should elevate the mission, as the letter yud reflects righteousness (Likutei Moharan I 34:6). It is also noteworthy that Moshe charged the spies with the mission of seeing the land. It is for this reason that when Moshe repeats the incident of the spies, he said (Devarim 1:23) vayitav bieinay hadavar, the idea was good in my eyes and Rashi (Ibid) writes that we can infer from this that it was good in the eyes of Moshe but not in the eyes of HaShem. How is it possible that Moshe disagreed, Heaven forbid, with the wishes of HaShem? Perhaps the answer to this question is that the Gemara (Nedarim 38a) states that regarding Moshe it is said (Mishlei 22:9) tov ayin hu yivorach, one with a good eye will be blessed. Moshe desired that the spies should see the good in the land, and had they done so, it would have been a reflection of the exalted level of their souls. When they failed to see the good in the land, it became necessary for HaShem to show Moshe himself the land, as it is said (Devarim 34:1) vayareihu HaShem es kol haaretz, HaShem showed him the entire land. The Sforno (Bamidbar 22:41) explains that whereas Balaam had an evil eye, Moshe had a good eye, and he used his good eye to see the good that is contained in Eretz Yisroel. Thus, we see that one has to look into his name and his soul, i.e. his essence, and determine what his mission is in this world. One who lives up to his mission will certainly be deemed a shilach mitzvah.
The Shabbos connection
The Sfas Emes (Mishpatim 5631) writes that the six days of the week are referred to as sheishes yimei melacha, the six days of work, and the word melacha is similar to malach, an angel. Everything in this world has within it life from HaShem and one was sent to this world to perform the will of HaShem, as there are mitzvos contained within every action of man. Nonetheless, the life from HaShem and mitzvah are concealed and one must realize what is contained within every action that he performs. The Sfas Ems writes that on Shabbos everything is revealed, as Shabbos is a semblance of the World to Come. The Zohar states that all illnesses of the body and of the soul are due to excess eating and drinking, whereas on Shabbos ones consumption is all considered to be a mitzvah. Hashem should allow us to fulfill our mission in this world and to merit the day that will be completely Shabbos and rest, for eternity.
Shabbos Stories
All in a day’s work
In the city of Vienna about two-hundred years ago lived a wealthy and famous banker, R’ Shimshon Werthheimer z”l. In the secular world, he was known for his great wealth and uncanny business acumen. Among Jews, he was famous for his love and support of Torah foundations, yeshivos, and generosity towards those less fortunate than him. Everyone knew: Those who knocked on R’ Shimshon’s door would not be turned away empty handed.
A short while after he passed away, the holy Rabbi Chaim of Sanz zt”l gathered his disciples. “Let me tell you,” he began, “what transpired in Heaven when the neshama (soul) of R’ Shimshon arrived, and the time came for him to give his ultimate reckoning:
“‘Let me tell you how I spent my day,’ R’ Shimshon began his testimony before the Heavenly Tribunal. ‘More or less, my days were always the same. I got up early, and went to shul to pray shacharis (morning prayers). After praying, I returned home for breakfast. After breakfast, I had a coffee and cigar as I read the daily newspapers. A banker, after all, must always be well informed. I recited Birkas Ha-mazon (Grace), and went to the bank.
“‘In the late afternoon, I returned home for lunch, and after eating a healthy meal and bentsching, I had a small rest. When I arose, there was invariably a line-up of collectors waiting for me. I gave each one of them my time, and tried to always give as generously as I could.
“‘At this point, it was already time to daven mincha. Between mincha and ma’ariv, I attended a shiur (Torah lesson). After praying ma’ariv, I had yet another shiur before going home to eat supper with my family. After supper I usually relaxed by playing some chess; it helped me overcome some of the day’s stresses.
“‘Before going to bed, of course, I recited the bedtime k’rias Shema, and that, give or take, was my schedule.’
“R’ Shimshon, as we all know, was a righteous man of great integrity, and after bearing witness, he was immediately ushered into Gan Eden among the righteous of Israel.
“It just so happens,” continued R’ Chaim, “that another banker, an associate of R’ Shimshon, also passed away that very day. After escorting R’ Shimshon to his exalted spot in Gan Eden, the Heavenly Tribunal once again adjourned.
“Not having been much of a shomer Torah u’mitzvos (Torah-observant Jew), he was quite terrified of having to bear testimony. Hearing R’ Shimshon’s testimony, and the Tribunal’s reaction, though, seems to have calmed his nerves.
“‘I was also a banker,’ he began. ‘In fact, my schedule was in many ways identical to that of my contemporary, R’ Shimshon. I too arose early. I ate breakfast, and read the dailies while savoring a hot coffee and smoking a cigar. I went to the bank, where I worked hard all morning, and returned home in the afternoon for a late lunch and a rest. I usually spent the rest of the afternoon keeping fit with some sports. After supper, I also liked to play a round or two of chess, and then I went to sleep. So you could say that, for perhaps four-fifths of our days, our schedules were identical.’
“Of course,” said R’ Chaim, “it takes no genius to realize that the Heavenly Tribunal did not view the second man’s daily schedule as being worthy of the reward given R’ Shimshon.
“‘Tell me something,’ the soul of the poor man protested, ‘my friend, R’ Shimshon, is he being rewarded for a lifetime of good deeds, or only for the few hours a day he spent studying Torah, praying, and giving charity?’
“‘R’ Shimshon was a righteous man,’ they said, ‘of course he will be rewarded for a lifetime full of righteousness.’
“‘Yet is it not true,’ he persisted, ‘that twenty out of the twenty-four hours of our days were identical? We slept, we ate, and we worked. If he’s being rewarded for all twenty-four, why shouldn’t I get my reward for at least twenty?’
“An original argument, no doubt, yet a foolish one all the same. The Beis- din shel ma’alah had no problem answering him.
“‘Suppose a farmer sells raw wheat at the marketplace,’ they told him. ‘To separate the straw and stones is too difficult, so he sells the wheat by the wagonload, ‘as is.’ Of course, all of this is taken into account when calculating his price, so his buyers know what to expect.’
“‘One day, he is struck by a brilliant idea. He goes around gathering lots and lots of stones and straw, and puts them in big sacks. He takes them to the marketplace, placing them alongside his regular wagonloads of grain. To his shock, no one seems the least bit interested in buying them.
“‘Tell me,’ he asks one of his regular buyers, ‘why is nobody buying any of these bags of straw and stones I prepared—I spent lots of time gathering them?’
“‘But who on earth would pay money for straw and stones?’ he replied. ‘And to boot, you’ve priced them identically to your grain! Who ever heard of such foolishness?’
“‘Yet you do pay me for straw and stones all the time,’ he replied. ‘You know that; there’s not a single wagon load of grain that I sell that doesn’t contain tens of pounds of them. When you pay me by weight, don’t you realize you’re paying me for the straw and stones too?’
“‘Of course I realize that. When I buy grain, I know there is invariably going to be some straw and stones too. I take that into account. I don’t need the chaff, but who ever heard of grain without it? When you buy grain, you’re always going to accept some straw and stones. But without the grain? It’s useless! Please don’t waste my time.’
“’A G-d-fearing Jew,’ they told him, ‘who lived a life of Torah and mitzvos, and used his business not only for his personal well-being, but to support Torah study and aid the poor, is rewarded for his whole day—all twenty-four hours! His work, his leisure time—it’s all part-and-parcel of the life of a dedicated Jew and philanthropist. The chaff, so to speak, joins the grain on the scale of life.
“‘But you lived a life void of Torah, of mitzvos, and of charity. Your days, so to speak, were all chaff and no substance. For what shall we reward you?’” [Ma’yan ha-shavua]
The Chozeh’s clock
as told by Rabbi Michel Twerski Shlita of Milwaukee
When the holy Chozeh of Lublin passed away, all of his Chassidim found themselves in a time of extreme aveilus [mourning]. It seemed to them that there would be no one, nowhere, to whom they could turn, that would replace the giant who had served as their guide and inspiration for so many years. Most grief-stricken of all was his son, R. Yossele Tulchiner, who was in his own right a man of great righteousness, he was himself a tzaddik of great repute, and he could find no consolation. He remained behind in Lublin for many weeks, trying to find someplace where he might comfort himself. At long last, he realized that he needed to move on.
Before he left, he went to see if he might collect some of his father’s belongings, so that when he returned home he would have some physical mementos with which to comfort himself. He threw a number of articles into a bag – amongst which was a wall clock. It was kind of a cumbersome thing, but it was something that reminded him of the room in which his father, the Chozeh, had learned, davened and received his Chassidim.
So he set out along the way, to return home to Tulchin. We must remember that R. Yosef, not unlike other tzaddikim of his time, was essentially destitute and penniless. And so he was very much dependent upon the goodwill of whoever happened to be traveling – that they might give him a lift in their horse-drawn wagon. Finally, someone pitied him, and as it turned out – as the Gemara says, “poverty follows the poor.” This fellow who gave him a ride, had an open carriage. A number of hours into the trip, it began to pour – it was a deluge! They were soon soaked to the bone, and a cool breeze began to chill them.
He knew that unless he found some haven, that he would catch the death of a cold. And so, he ran for the first shelter that he could find. He finally found an inn – the innkeeper was very hospitable and took him in, built a warm fire, offered him a warm drink, and something with which to cover himself in his discomfort. He spent the night there. The next day, the rain continued and he spent another day and night there.
Finally, the weather cleared, and he was able to set out again. It came time to negotiate with the innkeeper for his shelter and food. When presented with the bill, of course, R. Yossele had no money. So he turned to him and said, “Look, I have nothing. But I do have some of the mementos, the things that belonged to my illustrious father. Perhaps there is something here that would be of value to you.”
The innkeeper was no Chassid, and none of these things meant anything to him. So he searched through the bag. Finally, his eyes set on this clock. “This is really not worth it,” he said, “but it’s the only thing you have that even approaches in value, so I’ll take the clock.” Reluctantly but nonetheless gratefully, he surrendered the clock. R. Yossele left and continued on his way.
Many, many years passed. One of the Chozeh’s esteemed Chassidim, who was now a leader of a Chassidic community in his own right, [known as] the Saba Kadisha of Radoshitz, Rebbe Yissachar Ber, was traveling with his Chassidim. As they were traveling, they sought a place to spend the night, and they found this particular inn. The innkeeper was again very hospitable and gave the Rebbe his finest room.
The Chassidim did the best they could with the little bit of room that was left. Night fell, and everyone went to sleep. The proprietor of the inn went to bed. He heard sounds coming from the Rebbe’s room. At first he ignored them, but they became increasingly disturbing. The Rebbe was clearly marching around his room. Soon the marching turned into a dance. He could hear the Rebbe singing to himself and dancing.
At first, he thought it would soon end. Ten minutes. Half an hour. An hour. Throughout the night, the Rebbe danced. Finally, early in the morning, the innkeeper knocked on the door and said, “Rebbe, all night you’ve been awake dancing – I heard you! What’s happening?”
The Rebbe said, “I, too, would like to know what’s happening. Please tell me – where did you get this clock – the one in my room?”
The innkeeper replied, “There was once a traveler who couldn’t pay his bill. And he said that his father was a great Rabbi; I don’t remember the name. But some objects belong to him, and I claimed the clock in payment.”
The Radoshitzer said, “What did this traveler look like?”
The innkeeper described him. The Radoshitzer called his Chassidim. “It’s clear to me that R. Yossele must have traveled this way after his father’s petirah [passing]. And when he couldn’t pay his bill, he gave up the clock. I remember the clock well. When I used to go in to the Rebbe, the Chozeh, I would see that clock on the wall. I knew that this clock had to be the Rebbe’s!”
“What gave it away?” asked the Chassidim.
The Rebbe replied, “Every clock in the world, when it ticks, it’s depressing. Every tick signifies another second of life gone, spent, never again to be claimed. That’s how most of us deal with time.
“But the Rebbe had a command and appreciation for time; that every moment to him was a moment closer to the Geulah Shileima, to bias Moshiach Tzidkienu [the complete Redemption and coming of the righteous Messiah]. His clock did not tick with sadness or sorrow; it was not a mournful tick. It was positive – full of hope, not a tick of despair. The tick-tock of the Rebbe’s clock was one that marched towards the Geulah Shileima.
“When I came, I wanted to sleep – I was tired! But that clock – it kept me constantly moving towards the Geulah. How can you sleep when you have a clock that reminds you every moment that we are a moment closer to the Geulah Shileima? So I danced all night!”
Rav Michel Twerski adds: This clock of the Holy Chozeh represents something that we learned about, something which has the capacity to do two opposite things: the Parah Adumah [the red heifer], which defiles the pure, and purifies the defiled. For all of us, life presents many opportunities. For some of us, they turn into problems. We look at them – another problem, another nail into our hide, another difficulty, barrier, obstacle; another cause for sorrow, sadness; another area to drain us of our energy. And because we take that attitude, it cripples us; it turns into a shackle which won’t release us.
On the other hand, there are people who have very much the same kinds of challenges and tests. To them, they are opportunities, doors, gates – into bigger and better things – developing new strengths, insights; commanding new perspectives, and ways for us to be able to rise above the things that challenge our way in life. The same test – trial – tribulation; but attitude makes all the difference.
For some of us, those tests are the “tick in the clock,” which is a tick of despair, a sound of life wasted. For others, it brings us closer to our own Geulah, to redeeming all of the potential and all of the resources in ourselves. Something else to bring out the kochos hanefesh [soul powers] that we have. It is one move closer to our own personal Geulah, and ultimately, through us, a contribution to the Geulah Shileima.
Shabbos: Ta’am HaChaim
Parashas Shelach 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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Thursday, February 26, 2009
Shabbos: Ta’am HaChaim Parashas Terumah 5769
שבת טעם החיים פרשת תרומה תשס"ט
Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry on 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 Terumah 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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry on 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 Terumah 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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Friday, February 20, 2009
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
שבת טעם החיים פרשת משפטים תשס"ט
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
Shabbos is a spiritual day accompanied by physical indulgences
Introduction
In this weeks parasha we learn about the precursor to the Jewish people fashioning the Golden Calf. It is said (Shemos 24:9-11) vayaal Moshe viAharon Nadav viAvihu vishivim miziknei Yisroel vayiru es Elokei Yisroel visachas raglav kimaasei livnas hasapir uchietzem hashamayim latohar viel atzilei binei Yisroel lo shalach yado vayechezu es HaElokim vayochlu vayishtu, Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel ascended. They saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand – they gazed at G-d, yet they ate and drank. Rashi (Bamidbar 11:16) writes that this eating and drinking is comparable to a commoner who bites into a piece of bread while talking to a king. One must wonder, though, how it was possible that the great men of Israel could witness the greatest revelation ever experienced by mankind and then engage in such mundane acts like eating and drinking. How are we to understand this apparent paradox?
Attaining spiritual heights on Shabbos requires physical indulgence
There is a well known statement from the Holy Baal Shem Tov of blessed memory who said that on Shabbos, we are instructed by the Torah and the prophets to indulge in eating, drinking and other physical actions and this is deemed to be oneg Shabbos, delighting in the Shabbos. The Zohar refers to Shabbos as yoma dinishmasa, the day of the souls. How is it, then, that one can view Shabbos as a spiritual day when he is involved in such physical acts? The Baal Shem Tov would say that the Satan, i.e. the Evil Inclination, does not wish that a Jew attain such great spiritual heights on Shabbos. If a Jew would not eat and drink and indulge himself on Shabbos, the Satan would thwart the Jew’s attempt to ascend the spiritual ladder. Thus, HaShem instructed us to eat and drink on Shabbos, and this would satisfy the Satan.
The great leaders of Israel sought to attain a high level of spirituality while their souls were separated from their bodies
In a similar vein, we can suggest that the great leaders of Israel witnessed the revelation at Sinai, and this experience literally took the souls out of the bodies of the Jewish people. While the soul leaving the body is an indication of great spiritual heights, the Rambam (Hilchos Yesodei HaTorah 7:6) posits that HaShem did not desire that the Jewish People remain at this level. Thus, HaShem instructed Moshe (Devarim 5:27) lech emor lahem shuvu lachem liahaleichem, “go say to them, ‘return to your tents.’” The Rambam interprets this to mean that HaShem desired that the souls of the Jewish People should return to their bodies. The great leaders, however, wished to retain this level of spirituality. While HaShem desires that a person live on a high spiritual level, and this normally requires the attachment of the body to the soul, the great leaders felt that by eating and drinking at the time of the great spiritual revelation, they would somehow be able to maintain the status of their souls being outside their bodies. This concept, that one can be totally spiritual and yet indulge in physical matters, is beyond our comprehension. Yet, according to the words of the Holy Baal Shem Tov, this is exactly the dichotomy that we experience every Shabbos. The great leaders at Sinai, however, did not follow HaShem’s instructions, and by attempting to retain the level of their souls outside their bodies, they were punished later with the death penalty.
The Shabbos Connection
This fresh perspective of what we are experiencing on Shabbos should inspire us to prepare even more for the Holy Day of Shabbos, when HaShem allows us to physically indulge to thwart the schemes of the Satan. By following HaShem’s will, we should merit a day that is completely Shabbos and a day of rest for eternal life.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Running with desire to Shabbos
Bichein narutz likraseich boi challah nesucha, therefore we run toward you, ‘Come, O royal bride.’ The word ratz, which means run, is associated with word ratzon, will. Thus, we are declaring that that it is our greatest desire to approach the Holy Shabbos.
Shabbos in Tefillah
The angels speak articulately in the Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The Eitz Yosef writes that the words bisafah verurah equal in gematria the words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear language. This idea is in accordance with e statement of the Gemara (Shabbos 12b) that the angels do not understand Aramaic. It would follow, then, that the desired language of the angels is the Holy Tongue.
Shabbos Story
Seeing the angels on Friday night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a great and famous rabbi and he was not a follower of the Baal Shem Tov and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan of the town’s Chasidim. Reb Chaim agreed, but with the condition that his guest, the Baal Shem Tov, not pray a long Friday night service - as he usually did - as this would delay the Sabbath meal if they had to wait for him.
The Baal Shem Tov agreed to this request. In actuality, however, he Baal Shem Tov could not control his ecstatic davening, so the Baal Shem Tov prayed for a long time, and thus arrived late at the rabbi’s house. Reb Chaim was waiting for his guest to arrive. When the Baal Shem Tov finally arrived, the rabbi began with Shabbos Zemiros, and he continued the meal without saying anything about the Baal Shem Tov’s lateness, which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, “Why didn’t you rebuke the Baal Shem Tov regarding his tardiness?” “How could I rebuke him?” the rabbi responded. “The Talmud states that on Friday night two angels accompany a person back home from the synagogue. When the Baal Shem Tov entered, I actually saw the two angels entering with him! I certainly always believed what the Talmud said regarding the angels. Now, however, I actually saw them! That shows what my level is compared to the level of the Baal Shem Tov. Tell me, then, how could I say anything to him?”
Shabbos in Navi
Shmuel I Chapter 30
Reward for those who prepare and for those who act
In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovid’s men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovid’s men declared that the men who had not fought should not receive any of the spoils, and Dovid disgraced with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandmenst that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes would study Zohar before the meal. The Imrei Emes once asked the Pinei Menachem, who was then a child, if he was hungry, and the Pinei Menachem responded in the negative. The Imrei Emes told the Pinei Menachem that the Gemara (Pesachim 99b) states that one should enter into Shabbos with an appetite. His words were, “one must be hungry.” Apparently, related the Pinei Menachem, the intention of my father was that one must have an appetite for the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it sis aid (Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention, the yearning of [our] soul.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
Regarding heat-retaining materials, the prohibition of insulating only applies to a kli rishon, i.e. the original pot that was heated on the flame. If the food is transferred to a kli sheini, i.e. second vessel, one is permitted to insulate that vessel with a heat-retaining material. Thus, if one needs to insulate hot food on Shabbos, one should transfer the food to a kli sheini and insulate that second container. Based on this ruling, one can wrap a baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? A reader responded: the angels that accompany us are those created by our deeds during the week. We have the negative spiritual force of all the sins we did, i.e. “the bad angel,” and we have all the good we did during the week, i.e. “the good angel.” These angels can be changed through teshuvah, as the Gemara states that zedonos naasu zichuyos, which means that the forces themselves change or at least become subordinate to the good angel and are forced to say amen. Shabbat has the same letters as tashev – return, repentance, and through observance of Shabbos we cause a transformation in our deeds and our spiritual forces known as angels created during that week. This is also symbolized by the cleaning of the cup before Kiddush as this demonstrates that one has to cleanse himself of all negativity from the week and only then can one pour in the wine, which is akin to the bracha and shefa from above. The Pinei Menachem answers that when a Jew receives the Shabbos with proper preparation, then even the forces of evil transform to good, as all the angels are created from our mitzvos and our actions.
This week’s question is: Why is Shabbos referred to as a kallah, a bride? 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 Mishpatim 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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
Shabbos is a spiritual day accompanied by physical indulgences
Introduction
In this weeks parasha we learn about the precursor to the Jewish people fashioning the Golden Calf. It is said (Shemos 24:9-11) vayaal Moshe viAharon Nadav viAvihu vishivim miziknei Yisroel vayiru es Elokei Yisroel visachas raglav kimaasei livnas hasapir uchietzem hashamayim latohar viel atzilei binei Yisroel lo shalach yado vayechezu es HaElokim vayochlu vayishtu, Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel ascended. They saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand – they gazed at G-d, yet they ate and drank. Rashi (Bamidbar 11:16) writes that this eating and drinking is comparable to a commoner who bites into a piece of bread while talking to a king. One must wonder, though, how it was possible that the great men of Israel could witness the greatest revelation ever experienced by mankind and then engage in such mundane acts like eating and drinking. How are we to understand this apparent paradox?
Attaining spiritual heights on Shabbos requires physical indulgence
There is a well known statement from the Holy Baal Shem Tov of blessed memory who said that on Shabbos, we are instructed by the Torah and the prophets to indulge in eating, drinking and other physical actions and this is deemed to be oneg Shabbos, delighting in the Shabbos. The Zohar refers to Shabbos as yoma dinishmasa, the day of the souls. How is it, then, that one can view Shabbos as a spiritual day when he is involved in such physical acts? The Baal Shem Tov would say that the Satan, i.e. the Evil Inclination, does not wish that a Jew attain such great spiritual heights on Shabbos. If a Jew would not eat and drink and indulge himself on Shabbos, the Satan would thwart the Jew’s attempt to ascend the spiritual ladder. Thus, HaShem instructed us to eat and drink on Shabbos, and this would satisfy the Satan.
The great leaders of Israel sought to attain a high level of spirituality while their souls were separated from their bodies
In a similar vein, we can suggest that the great leaders of Israel witnessed the revelation at Sinai, and this experience literally took the souls out of the bodies of the Jewish people. While the soul leaving the body is an indication of great spiritual heights, the Rambam (Hilchos Yesodei HaTorah 7:6) posits that HaShem did not desire that the Jewish People remain at this level. Thus, HaShem instructed Moshe (Devarim 5:27) lech emor lahem shuvu lachem liahaleichem, “go say to them, ‘return to your tents.’” The Rambam interprets this to mean that HaShem desired that the souls of the Jewish People should return to their bodies. The great leaders, however, wished to retain this level of spirituality. While HaShem desires that a person live on a high spiritual level, and this normally requires the attachment of the body to the soul, the great leaders felt that by eating and drinking at the time of the great spiritual revelation, they would somehow be able to maintain the status of their souls being outside their bodies. This concept, that one can be totally spiritual and yet indulge in physical matters, is beyond our comprehension. Yet, according to the words of the Holy Baal Shem Tov, this is exactly the dichotomy that we experience every Shabbos. The great leaders at Sinai, however, did not follow HaShem’s instructions, and by attempting to retain the level of their souls outside their bodies, they were punished later with the death penalty.
The Shabbos Connection
This fresh perspective of what we are experiencing on Shabbos should inspire us to prepare even more for the Holy Day of Shabbos, when HaShem allows us to physically indulge to thwart the schemes of the Satan. By following HaShem’s will, we should merit a day that is completely Shabbos and a day of rest for eternal life.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Running with desire to Shabbos
Bichein narutz likraseich boi challah nesucha, therefore we run toward you, ‘Come, O royal bride.’ The word ratz, which means run, is associated with word ratzon, will. Thus, we are declaring that that it is our greatest desire to approach the Holy Shabbos.
Shabbos in Tefillah
The angels speak articulately in the Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The Eitz Yosef writes that the words bisafah verurah equal in gematria the words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear language. This idea is in accordance with e statement of the Gemara (Shabbos 12b) that the angels do not understand Aramaic. It would follow, then, that the desired language of the angels is the Holy Tongue.
Shabbos Story
Seeing the angels on Friday night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a great and famous rabbi and he was not a follower of the Baal Shem Tov and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan of the town’s Chasidim. Reb Chaim agreed, but with the condition that his guest, the Baal Shem Tov, not pray a long Friday night service - as he usually did - as this would delay the Sabbath meal if they had to wait for him.
The Baal Shem Tov agreed to this request. In actuality, however, he Baal Shem Tov could not control his ecstatic davening, so the Baal Shem Tov prayed for a long time, and thus arrived late at the rabbi’s house. Reb Chaim was waiting for his guest to arrive. When the Baal Shem Tov finally arrived, the rabbi began with Shabbos Zemiros, and he continued the meal without saying anything about the Baal Shem Tov’s lateness, which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, “Why didn’t you rebuke the Baal Shem Tov regarding his tardiness?” “How could I rebuke him?” the rabbi responded. “The Talmud states that on Friday night two angels accompany a person back home from the synagogue. When the Baal Shem Tov entered, I actually saw the two angels entering with him! I certainly always believed what the Talmud said regarding the angels. Now, however, I actually saw them! That shows what my level is compared to the level of the Baal Shem Tov. Tell me, then, how could I say anything to him?”
Shabbos in Navi
Shmuel I Chapter 30
Reward for those who prepare and for those who act
In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovid’s men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovid’s men declared that the men who had not fought should not receive any of the spoils, and Dovid disgraced with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandmenst that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes would study Zohar before the meal. The Imrei Emes once asked the Pinei Menachem, who was then a child, if he was hungry, and the Pinei Menachem responded in the negative. The Imrei Emes told the Pinei Menachem that the Gemara (Pesachim 99b) states that one should enter into Shabbos with an appetite. His words were, “one must be hungry.” Apparently, related the Pinei Menachem, the intention of my father was that one must have an appetite for the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it sis aid (Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention, the yearning of [our] soul.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
Regarding heat-retaining materials, the prohibition of insulating only applies to a kli rishon, i.e. the original pot that was heated on the flame. If the food is transferred to a kli sheini, i.e. second vessel, one is permitted to insulate that vessel with a heat-retaining material. Thus, if one needs to insulate hot food on Shabbos, one should transfer the food to a kli sheini and insulate that second container. Based on this ruling, one can wrap a baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? A reader responded: the angels that accompany us are those created by our deeds during the week. We have the negative spiritual force of all the sins we did, i.e. “the bad angel,” and we have all the good we did during the week, i.e. “the good angel.” These angels can be changed through teshuvah, as the Gemara states that zedonos naasu zichuyos, which means that the forces themselves change or at least become subordinate to the good angel and are forced to say amen. Shabbat has the same letters as tashev – return, repentance, and through observance of Shabbos we cause a transformation in our deeds and our spiritual forces known as angels created during that week. This is also symbolized by the cleaning of the cup before Kiddush as this demonstrates that one has to cleanse himself of all negativity from the week and only then can one pour in the wine, which is akin to the bracha and shefa from above. The Pinei Menachem answers that when a Jew receives the Shabbos with proper preparation, then even the forces of evil transform to good, as all the angels are created from our mitzvos and our actions.
This week’s question is: Why is Shabbos referred to as a kallah, a bride? 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 Mishpatim 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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, February 12, 2009
Shabbos: Ta’am HaChaim Parashas Yisro 5769
שבת טעם החיים פרשת יתרו תשס"ט
Shabbos: Ta’am HaChaim Parashas Yisro 5769
Shabbos all the time
Introduction
In this week’s parasha the Torah records the Aseres HaDibros, the Ten Commandments. It is interesting to note that all of the Commandments contain an instruction that one must be constantly aware of. For example, the first Commandment instructs us to be constantly aware that HaShem is our G-d. The second Commandment instructs us that we are prohibited from fashioning idols or bowing down to idols. All the Commandments are constant, except for one, and that is the fourth Commandment that instructs us to keep Shabbos. It is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. It would seem that the Commandment to remember the Shabbos is only applicable on the seventh day of every week. If this is true, why did HaShem include the Commandment of remembering Shabbos in the list of the Ten Commandments?
Rashi’s interpretation of the Commandment requiring us to remember Shabbos
In order to answer this question, it is worth examining the words of Rashi on this verse. Rashi writes that the word zachor is written in a present tense, which means that one should constantly remember the Shabbos day. Thus, if one encounters a fine item during the week, he should designate it for Shabbos. The difficulty with the words of Rashi, asks the Ramban, is that this does not follow the halacha stated in the Gemara. The Gemara (Beitzah 16a) states that Shammai would always eat in honor of Shabbos. When Shammai would find a choice animal, he would declare “this should be for Shabbos.” The next day Shammai would find a more preferred animal and he would eat the first one and leave the second animal for Shabbos. Hillel, however, had a different approach. All of Hillel’s actions were for the sake of Heaven, as it is said (Tehillim 68:20) baruch HaShem yom yom yaamas lanu, blessed is the Lord, day by day He burdens us. Thus, how could Rashi write that the explanation of this verse follows the interpretation of Shammai, when the halacha generally follows the opinion of Hillel?
Remembering Shabbos is a requirement throughout the entire week
The answer to this question is that although the halacha follows Hillel, Rashi chose to interpret our verse according to Shammai, because Rashi is explaining this Commandment according to the context of all the Commandments listed. Thus, Shabbos is not limited to the seventh day of the week. Rather, one is required to remember Shabbos throughout the entire week. One can achieve this remembrance by preparing foods for Shabbos, or even by counting the days to Shabbos, as the Ramban cites from the Mechilta.
Taking Shabbos into the week
With this premise we can understand the significance of the custom to eat Seudas Melaveh Malka, the feast that escorts the Shabbos Queen. In addition to paying respect to the departing Shabbos, by partaking in this feast we are also demonstrating how we are bringing the Shabbos into the week. Indeed, the word Melaveh, which is translated as escorted, is associated with the name Levi, who was thus named because Leah declared (Bereishis 29:34) atah hapaam yilaveh ishi eilay, this time my husband will become attached to me.
The Shabbos Connection
Shabbos is in a sense the culmination of the Commandments that are focused on our relationship with HaShem, commonly referred to as mitzvos shebein adam laMakaom, commandments that are between man and his Creator. Our acknowledgment of HaShem as the G-d Who redeemed us from Egypt, and our admission that there is no other G-d besides Him, culminated in our remembering and observing the Holy Shabbos. Shabbos is the day when HaShem rested from all His work, and HaShem’s rest, so to speak, allows us the opportunity to come even closer to HaShem than we do during the weekday. HaShem should allow us to remember the Shabbos throughout the entire week, and through the remembrance of Shabbos, we will remember that HaShem is our G-d Who loves us and bestows all His goodness on His Chosen People.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Overwhelmed by Shabbos
Mah Yedidus menuchaseich at Shabbos HaMalka, how beloved is your contentment, you Shabbos Queen. There are numerous verses that commence with the word mah. that it is said (Devarim 10:12) viatah Yisroel mah HaShem Elokecha shoeil meiimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states that the word mah, what, can be interpreted to read meah, meaning one hundred, and from here we learn that one is required to recite one hundred blessings daily. It would seem from this Gemara that the word mah, besides the simple translation of what, also contains within it a deeper meaning, and that is an expression of overwhelming praise to HaShem. In a similar vein, here in this zemer we declare Mah Yedidus menuchaseich, how beloved is your contentment, as when we contemplate the beauty of Shabbos, we are overwhelmed with this precious gift that HaShem has bestowed on His beloved children.
Shabbos in Tefillah
The righteous who are deceased descend into this world to sanctify HaShem’s Name
Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShem’s Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach.
Shabbos Story
Good morning to everyone
Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechter’s Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. “Would you like to leave a message?” she inquired.
“Sure,” responded Reb Zvi, “tell him that Rabbi Kamenetzky called.”
The woman at the other end gasped. “Raabbi Kaamenetzky?” she drawled. “Did you say you were Raabbi Kaamenetzky?” She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. “Yes.” He did not know what would follow. “Why do you ask?”
“Are you,” asked the operator, “by any chance, related to the famous Rabbi Kamenetzky?”
There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage. Dean of Mesivta Torah Vadaas to whom thousands had flocked for advice and counsel, was. She continued. “You know, he passed away about ten years ago at the end the wintah?” She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, “Yes, I’m a grandson.”
“YOOOU ARE?” she exclaimed. “Well, I’m sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine!”
My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. “You say that Rabbi Kamenetzky was a good friend of yours?”
“Sure! Every mornin’ Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin’ he made sure to come my way, nod his head, and say good mornin’ to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 29
Recognizing HaShem’s Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish their king for allowing Dovid and his men to go into battle with them. The officers convinced Achish to send Dovid away from the battle and Dovid and his men returned to the land of the Plishtim. It is amazing that when Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai HaShem ki yashar atah, as HaShem lives, you are an upright person. Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah bieinay kimalach Elokim, I know – for in my eyes you are as good as an angel of G-d. It is amazing that a gentile had such wonderful praises for HaShem and for Dovid. Throughout the week we are faced with many challenges and it is difficult to always be cognizant of HaShem’s Presence. Hashem, in His infinite goodness, bestowed upon us the Holy Shabbos, which is His precious gift that allows us to be come close to Him. If a gentile was able to discern the greatness of HaShem and of the righteous, we certainly can be cognizant of HaShem’s greatness and of the great love that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is pure and cannot be tarnished
It is said (Shemos 31:13) ach es Shabsosai tishmoru, however, you must observe My Shabbos. Rashi writes (Bamidbar 31:22) that the word ach teaches us that before performing hagalah, ritual immersion, of golden vessels, one has to remove the chaludah, the tarnish that is found on the vessel. The Pinei Menachem quotes his father, the Imrei Emes, who cites the Sfas Emes (Ki Sisa 5631) who writes that Shabbos is clean and holy and no blemish can penetrate the Shabbos. Shabbos is a vehicle for repentance, and repentance can elevate a person to even a higher place than where the righteous stand.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There are certain instances in which a container can be insulated in a heat-retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either.
This week’s question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels, who do not change, can be transformed from bad to good? 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 Yisro 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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Yisro 5769
Shabbos all the time
Introduction
In this week’s parasha the Torah records the Aseres HaDibros, the Ten Commandments. It is interesting to note that all of the Commandments contain an instruction that one must be constantly aware of. For example, the first Commandment instructs us to be constantly aware that HaShem is our G-d. The second Commandment instructs us that we are prohibited from fashioning idols or bowing down to idols. All the Commandments are constant, except for one, and that is the fourth Commandment that instructs us to keep Shabbos. It is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. It would seem that the Commandment to remember the Shabbos is only applicable on the seventh day of every week. If this is true, why did HaShem include the Commandment of remembering Shabbos in the list of the Ten Commandments?
Rashi’s interpretation of the Commandment requiring us to remember Shabbos
In order to answer this question, it is worth examining the words of Rashi on this verse. Rashi writes that the word zachor is written in a present tense, which means that one should constantly remember the Shabbos day. Thus, if one encounters a fine item during the week, he should designate it for Shabbos. The difficulty with the words of Rashi, asks the Ramban, is that this does not follow the halacha stated in the Gemara. The Gemara (Beitzah 16a) states that Shammai would always eat in honor of Shabbos. When Shammai would find a choice animal, he would declare “this should be for Shabbos.” The next day Shammai would find a more preferred animal and he would eat the first one and leave the second animal for Shabbos. Hillel, however, had a different approach. All of Hillel’s actions were for the sake of Heaven, as it is said (Tehillim 68:20) baruch HaShem yom yom yaamas lanu, blessed is the Lord, day by day He burdens us. Thus, how could Rashi write that the explanation of this verse follows the interpretation of Shammai, when the halacha generally follows the opinion of Hillel?
Remembering Shabbos is a requirement throughout the entire week
The answer to this question is that although the halacha follows Hillel, Rashi chose to interpret our verse according to Shammai, because Rashi is explaining this Commandment according to the context of all the Commandments listed. Thus, Shabbos is not limited to the seventh day of the week. Rather, one is required to remember Shabbos throughout the entire week. One can achieve this remembrance by preparing foods for Shabbos, or even by counting the days to Shabbos, as the Ramban cites from the Mechilta.
Taking Shabbos into the week
With this premise we can understand the significance of the custom to eat Seudas Melaveh Malka, the feast that escorts the Shabbos Queen. In addition to paying respect to the departing Shabbos, by partaking in this feast we are also demonstrating how we are bringing the Shabbos into the week. Indeed, the word Melaveh, which is translated as escorted, is associated with the name Levi, who was thus named because Leah declared (Bereishis 29:34) atah hapaam yilaveh ishi eilay, this time my husband will become attached to me.
The Shabbos Connection
Shabbos is in a sense the culmination of the Commandments that are focused on our relationship with HaShem, commonly referred to as mitzvos shebein adam laMakaom, commandments that are between man and his Creator. Our acknowledgment of HaShem as the G-d Who redeemed us from Egypt, and our admission that there is no other G-d besides Him, culminated in our remembering and observing the Holy Shabbos. Shabbos is the day when HaShem rested from all His work, and HaShem’s rest, so to speak, allows us the opportunity to come even closer to HaShem than we do during the weekday. HaShem should allow us to remember the Shabbos throughout the entire week, and through the remembrance of Shabbos, we will remember that HaShem is our G-d Who loves us and bestows all His goodness on His Chosen People.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Overwhelmed by Shabbos
Mah Yedidus menuchaseich at Shabbos HaMalka, how beloved is your contentment, you Shabbos Queen. There are numerous verses that commence with the word mah. that it is said (Devarim 10:12) viatah Yisroel mah HaShem Elokecha shoeil meiimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states that the word mah, what, can be interpreted to read meah, meaning one hundred, and from here we learn that one is required to recite one hundred blessings daily. It would seem from this Gemara that the word mah, besides the simple translation of what, also contains within it a deeper meaning, and that is an expression of overwhelming praise to HaShem. In a similar vein, here in this zemer we declare Mah Yedidus menuchaseich, how beloved is your contentment, as when we contemplate the beauty of Shabbos, we are overwhelmed with this precious gift that HaShem has bestowed on His beloved children.
Shabbos in Tefillah
The righteous who are deceased descend into this world to sanctify HaShem’s Name
Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShem’s Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach.
Shabbos Story
Good morning to everyone
Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechter’s Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. “Would you like to leave a message?” she inquired.
“Sure,” responded Reb Zvi, “tell him that Rabbi Kamenetzky called.”
The woman at the other end gasped. “Raabbi Kaamenetzky?” she drawled. “Did you say you were Raabbi Kaamenetzky?” She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. “Yes.” He did not know what would follow. “Why do you ask?”
“Are you,” asked the operator, “by any chance, related to the famous Rabbi Kamenetzky?”
There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage. Dean of Mesivta Torah Vadaas to whom thousands had flocked for advice and counsel, was. She continued. “You know, he passed away about ten years ago at the end the wintah?” She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, “Yes, I’m a grandson.”
“YOOOU ARE?” she exclaimed. “Well, I’m sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine!”
My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. “You say that Rabbi Kamenetzky was a good friend of yours?”
“Sure! Every mornin’ Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin’ he made sure to come my way, nod his head, and say good mornin’ to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 29
Recognizing HaShem’s Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish their king for allowing Dovid and his men to go into battle with them. The officers convinced Achish to send Dovid away from the battle and Dovid and his men returned to the land of the Plishtim. It is amazing that when Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai HaShem ki yashar atah, as HaShem lives, you are an upright person. Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah bieinay kimalach Elokim, I know – for in my eyes you are as good as an angel of G-d. It is amazing that a gentile had such wonderful praises for HaShem and for Dovid. Throughout the week we are faced with many challenges and it is difficult to always be cognizant of HaShem’s Presence. Hashem, in His infinite goodness, bestowed upon us the Holy Shabbos, which is His precious gift that allows us to be come close to Him. If a gentile was able to discern the greatness of HaShem and of the righteous, we certainly can be cognizant of HaShem’s greatness and of the great love that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is pure and cannot be tarnished
It is said (Shemos 31:13) ach es Shabsosai tishmoru, however, you must observe My Shabbos. Rashi writes (Bamidbar 31:22) that the word ach teaches us that before performing hagalah, ritual immersion, of golden vessels, one has to remove the chaludah, the tarnish that is found on the vessel. The Pinei Menachem quotes his father, the Imrei Emes, who cites the Sfas Emes (Ki Sisa 5631) who writes that Shabbos is clean and holy and no blemish can penetrate the Shabbos. Shabbos is a vehicle for repentance, and repentance can elevate a person to even a higher place than where the righteous stand.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There are certain instances in which a container can be insulated in a heat-retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either.
This week’s question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels, who do not change, can be transformed from bad to good? 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 Yisro 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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, January 22, 2009
Shabbos: Ta’am HaChaim Parashas Vaera 5769
שבת טעם החיים פרשת וארא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vaera 5769
Completely separate from the nations of the world
Introduction
In this week’s parasha the Torah records how after Pharaoh hardened his heart and refused to allow the Jewish People to leave Egypt, HaShem sent Moshe and Aharon to be the instruments that would afflict Pharaoh and the Egyptians with the ten plagues. It is noteworthy that each of the plagues had a specific lesson to teach the Egyptians and simultaneously, the Jewish People were able to glean insight into their own misdeeds. An example of this is that the Medrash (Shemos Rabbah 1:8) states that at the onset of the Egyptian exile, the Jewish People nullified the mitzvah of Bris Milah, circumcision. Thus, to demonstrate to the Jewish People that they had sinned in this area, HaShem sent the plague of dam, blood, upon the Egyptians, and this served as a reminder to the Jewish People that they were required to circumcise themselves and their children, which requires a spilling of blood. It is noteworthy that the word dam in mispar katan, digit sum, equals 8, alluding to the eighth day of a child’s life when he is circumcised. In a similar vein all the plagues had a certain effect on the Jewish People.
The plague of Arov is akin to the onset of Shabbos during the week
The fourth plague is referred to in the Torah as arov, which means a mixture of wild animals descend upon Egypt. What was the lesson inherent in this plague for the Jewish People? It would appear that the idea of Arov being the fourth plague is parallel to the idea expressed in the Gemara (see Shabbos 19a) that Wednesday, Thursday and Friday are referred to as the three days “prior to Shabbos,” whereas Sunday, Monday and Tuesday are referred to as the three days that “follow Shabbos.” Thus, the plague of Arov symbolized that the Jewish people were now being distinguished from the Egyptians. Indeed, there are some commentators (Ibn Ezra to Shemos 7:24; see Avi Ezer Ibid who refutes this commentary being attributed to Ibn Ezra; see also Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid) who posit that the first three plagues affected Egyptians and Jews alike. Thus, the plague of Arov was the harbinger for the Jewish People that they would now recognize their distinction from the Egyptians. It is for this reason that the Torah states (Ibid 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. In addition to the lesson contained within this plague for the Egyptians, there was an evident lesson for the Jewish People also, and that was that the Jewish People are different than the nations of the world.
The fifth plague teaches us that as we come closer to Shabbos we become more alive
It is interesting to note that the fifth plague was dever, an epidemic in the livestock of the Egyptians. Here too it is said (Ibid 9:4) vihiflah HaShem bein miknei Yisroel uvein miknei Mitzrayim vilo yamus mikol livnei Yisroel davar, HaShem shall distinguish between the livestock of Israel and the livestock of Egypt, and not a thing that belongs to the Children of Israel will die. This idea is parallel to the idea that as we come closer to Shabbos, we leave behind the “dead” of the gentiles and we arrive closer to the Source of Life, which are HaShem and His Holy Shabbos. It is noteworthy that the words (Ibid verse 3) hinei yad HaShem hoyah bamiknicho asher basadeh, behold, the hand of HaShem is on your livestock that are in the field, (1157, when adding the words themselves) equal in gematria the words yom chamishi liShabbos, the fifth day towards Shabbos (1156).
The sixth plague alludes to an aura of spirituality
The sixth plagues was shechin, boils, and regarding this plague it is said (Ibid verse 11) vilo yachlu hachartumim laamod lifnei Moshe mipnei hashechin ki hayah hashechin bachartumim uvichol Mitzrayim, the necromancers could not stand before Moshe because of the boils, because the boils were on the necromancers and on all of Egypt. This verse alludes to the idea that with the onset of Shabbos, the gentiles cannot approach the Jewish People, as HaShem envelopes us in a cloud of holiness.
The seventh plague alludes to the synthesis of physicality and spirituality
The seventh plague was barad, hail, which was a combination of water and fire. The fire and hail went from heaven towards earth. Similarly, the Holy Day of Shabbos reflects the idea that we are engaged in physical acts of eating, drinking and sleeping. Yet, all of our actions on Shabbos are infused with an overwhelming spiritual force that dominates the physical aspect of our actions.
The Shabbos connection
We have seen how in a deeper sense the plagues certainly had an effect on the Jewish People, and it was through the plagues that the Jewish People were allowed to taste salvation and victory over the Egyptians, who were the forces of evil at that time. Similarly, throughout the week we are faced with trials and tribulations, and we also witness the suffering that the nations of the world undergo. We must be cognizant of the fact that HaShem seeks to awaken us to the idea that everything that occurs in the world is ultimately for our benefit. It is with the onset of Shabbos, when all harsh judgments depart, that we recognize the greatness of HaShem and the beauty of the gift of Shabbos that He bestows upon His beloved nation every week. Hashem should allow us to merit an end to the suffering of the Jewish People and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Lechem Mishneh specifically on Friday night
Bimishneh lechem vikiddush rabbah, with double loaves and the Great Kiddush. Two of the most prominent acts that we perform on Shabbos are reciting Kiddush over wine and reciting the blessing of hamotzi over two loaves of bread. While we understand that reciting Kiddush is a fulfillment of the Biblical commandment of zachor es yom haShabbos, to remember the Shabbos day, the blessing of hamotzi over two loaves of bread is of a different nature. The reason why we recite hamotzi over two loaves of bread is to commemorate the double portion of manna which fell for the Jewish people in the Wilderness. One must wonder, then, why we commemorate this fact on Shabbos and not on Erev Shabbos, when the manna actually fell. The answer to this question can be found in the words of the Sfas Emes (Bereishis 5657) who writes that that everything that HaShem created in this world has its counterpart in the World to Come. Thus, when this world is connected to its roots, then blessing is drawn into this world. This, writes the Sfas Emes, is the blessing of Shabbos, because on Shabbos everything is elevated to their roots. It is for this reason that we eat lechem mishneh, two loaves of bread, as this alludes to the idea that the two worlds are connected and Shabbos is the vessel that contains the blessing. Based on the words of the Sfas Emes we can suggest that while two portions of manna fell on Friday, it was not until Shabbos that the weekday was connected to Shabbos, so we commemorate this idea by eating two loaves specifically on Shabbos.
Shabbos in Tefillah
Through the Patriarchs we glean an understanding of HaShem’s greatness
Es sheim hamelech hagadol hagibor vihanora kadosh hu, the Name of G-d, the great, mighty and awesome King; holy is He. Why is it that after we declare that HaShem is great, mighty and awesome, we then state that HaShem is holy? Perhaps we can suggest the following idea. Ultimately it is impossible to comprehend who HaShem is, despite all of the appellations that we prescribe to Him. The Gemara and Medrash therefore offered us a manner in which to understand who HaShem is, and that is by giving us a glimpse into the character of the righteous. Regarding Yaakov the Gemara (Megillah 18a) states that HaShem called Yaakov Keil, G-d. We also find that when Yaakov experience his dream upon his journey to return to Eretz Yisroel, the Medrash (Bereishis Rabbah 68:12) states that the angels ascended on high and saw the image of Yaakov engraved on the Heavenly Throne and they descended to earth and found Yaakov sleeping. Thus, we see that Yaakov was deemed to be godly, and this is what puzzled the angels when they saw this godly being sleeping. Regarding Yaakov it is said (Bereishis 28:17) nora, awesome, and Yaakov is also reflected in the third blessing of Shemone Esrei, which describes how the holy ones praise HaShem. Thus, in this passage here we declare that Yaakov is nora, awesome, and kadosh, he is holy. By describing Yaakov in this manner we attempt to glean an understanding of HaShem’s awesomeness and holiness. This idea is in line with the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). This means that through the Patriarchs we get a glimpse of who HaShem is.
Shabbos Story
The smell of Gan Eden
Rabbi Mordechai Kamenetzky writes: Rabbi Chaim of Sanz was once walking in a small shtetl with his shammas (sexton). Suddenly he stopped in front of the home of a simple Jew. “There is a certain spirituality that I sense here. I'd like to stop by this man's home.”
His shammas knocked on the door, and as it opened the holy Rebbe exclaimed, “There is a smell in this home that must be from the Garden of Eden. It is sweet and pure. Pray tell me, where does it come from?”
The simple Jew did not know what to answer, but allowed the Rebbe to roam freely through his humble abode and open any door he chose. Suddenly the Rebbe pointed to a closet. “What is in that closet? The holiness comes from within.” The man was reluctant to open the door, but the Rebbe urged him. The man opened the door and in the closet hung the vestments of a priest! The Rebbe turned to the man once again and asked. “Please tell me. What is a holy Jew doing with those clothing?”
The poor Jew told his tale: “Years ago, I was asked to help raise money for a family thrown into jail by a poritz (landowner) to whom they owed rent. My Rebbe asked me to raise the funds, and I immediately agreed. After all, I thought, with the Rebbe's wishes it would be an easy task. Everyone would give to save a Jewish family! I was wrong. Everyone in town had an excuse not to give. There was a deadline approaching, and I had no choice but to approach the wealthiest Jew in town who was known for his malevolence toward Chassidim. "The man told me he would give me the entire sum that day on one condition. I must parade through the town, dressed as a priest singing psalms in Hebrew and asking for tzedakah (charity) in Yiddish. At the end of the day, he would pay the ransom.
“I did what I had to do, while a group of his friends followed me around, laughing and mocking me wherever I walked. I got the money and I never returned the vestments he gave me.”
The Rebbe turned and said, “Yes. These clothing are truly holy. They are the source of the spirituality I sense.” Legend has it that the Rebbe told the man to be buried in those clothes.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and Avishai went to Shaul’s camp and found Shaul and his men asleep. Avishai wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took the spear and the flask of water that was next to Shaul’s head. Dovid then woke up Avner and Shaul, and Shaul again declared that he would not harm Dovid anymore. It is fascinating that despite the fact that Shaul was seeking to murder Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by HaShem. This sign of respect should be not lost on us. Shabbos is the day that HaShem anointed for His beloved nation, so how could one even contemplate any form of desecration on this Holy Day? Hashem should allow us to observe the Holy Shabbos properly and we should witness the arrival of His anointed one, Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
No time for Eliyahu on Erev Shabbos
The Gemara (Eiruvin 43a) states that Eliyahu will not arrive on Erev Shabbos or Erev Yom Tov because the Jewish People will be preoccupied with their preparations for Shabbos or Yom Tov. The Pinei Menachem wonders what the Gemara means by this, as it is possible for one to have a meager meal and still greet Eliyahu and subsequently Moshiach. Furthermore, even if the Jewish People would have to fast because of the redemption, once Moshiach arrives it will be a day that is completely Shabbos. The Pinei Menachem answers that that the Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, HaShem seeks to bestow merit to his creations so that no one should be lost. This then is the meaning of the Gemara that it will be too difficult for the Jewish People if Eliyahu arrives on Erev Shabbos or Erev Yom Tov. The Gemara (Kesubos 2a) states that a person does not trouble himself to prepare a feast and allow it to go to waste. Similarly, HaShem created man and prepared, so to speak, a feast for man. Thus, man is required to prepare himself to eat at this feast, and it is for this reason that we have Erev Shabbos, so one can prepare himself properly for Shabbos.
Shabbos in Halacha
Limitation of Hatmanah, Insulating
The prohibition to insulate food applies only to wrapping or enclosing a container entirely, i.e. on top and on all sides. If a substantial portion of the container is left exposed it is not deemed to be insulated. We will elaborate later on this rule.
Shabbos Challenge Question
Last week we posed the question: why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? The Dubno Maggid explains that that the two commandments have equal importance because each commandment applies to different people. The commandment to remember Shabbos refers to the requirement that one honor the Shabbos with food and drink and fine clothing. The commandment to safeguard Shabbos was said regarding the prohibition not to work or discuss business matters. A poor person can easily safeguard the day as he has no financial interests. To remember the day, however, may prove difficult as he must be frugal with his resources. A wealthy person, however, has it easy regarding the commandment of remembering Shabbos, as he can readily provide his family with delicacies and fine clothing in honor of Shabbos. Regarding they commandment of safeguarding Shabbos, however, the wealthy man will find it difficult to observe, as he is always focused on his financial interests. Hashem therefore uttered the mitzvah of zachor and shamor simultaneously to demonstrate that the requirements of the day apply equally to the poor man and to the wealthy man.
This week’s question is, why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on 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 Vaera 5769
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Vaera 5769
Completely separate from the nations of the world
Introduction
In this week’s parasha the Torah records how after Pharaoh hardened his heart and refused to allow the Jewish People to leave Egypt, HaShem sent Moshe and Aharon to be the instruments that would afflict Pharaoh and the Egyptians with the ten plagues. It is noteworthy that each of the plagues had a specific lesson to teach the Egyptians and simultaneously, the Jewish People were able to glean insight into their own misdeeds. An example of this is that the Medrash (Shemos Rabbah 1:8) states that at the onset of the Egyptian exile, the Jewish People nullified the mitzvah of Bris Milah, circumcision. Thus, to demonstrate to the Jewish People that they had sinned in this area, HaShem sent the plague of dam, blood, upon the Egyptians, and this served as a reminder to the Jewish People that they were required to circumcise themselves and their children, which requires a spilling of blood. It is noteworthy that the word dam in mispar katan, digit sum, equals 8, alluding to the eighth day of a child’s life when he is circumcised. In a similar vein all the plagues had a certain effect on the Jewish People.
The plague of Arov is akin to the onset of Shabbos during the week
The fourth plague is referred to in the Torah as arov, which means a mixture of wild animals descend upon Egypt. What was the lesson inherent in this plague for the Jewish People? It would appear that the idea of Arov being the fourth plague is parallel to the idea expressed in the Gemara (see Shabbos 19a) that Wednesday, Thursday and Friday are referred to as the three days “prior to Shabbos,” whereas Sunday, Monday and Tuesday are referred to as the three days that “follow Shabbos.” Thus, the plague of Arov symbolized that the Jewish people were now being distinguished from the Egyptians. Indeed, there are some commentators (Ibn Ezra to Shemos 7:24; see Avi Ezer Ibid who refutes this commentary being attributed to Ibn Ezra; see also Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid) who posit that the first three plagues affected Egyptians and Jews alike. Thus, the plague of Arov was the harbinger for the Jewish People that they would now recognize their distinction from the Egyptians. It is for this reason that the Torah states (Ibid 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. In addition to the lesson contained within this plague for the Egyptians, there was an evident lesson for the Jewish People also, and that was that the Jewish People are different than the nations of the world.
The fifth plague teaches us that as we come closer to Shabbos we become more alive
It is interesting to note that the fifth plague was dever, an epidemic in the livestock of the Egyptians. Here too it is said (Ibid 9:4) vihiflah HaShem bein miknei Yisroel uvein miknei Mitzrayim vilo yamus mikol livnei Yisroel davar, HaShem shall distinguish between the livestock of Israel and the livestock of Egypt, and not a thing that belongs to the Children of Israel will die. This idea is parallel to the idea that as we come closer to Shabbos, we leave behind the “dead” of the gentiles and we arrive closer to the Source of Life, which are HaShem and His Holy Shabbos. It is noteworthy that the words (Ibid verse 3) hinei yad HaShem hoyah bamiknicho asher basadeh, behold, the hand of HaShem is on your livestock that are in the field, (1157, when adding the words themselves) equal in gematria the words yom chamishi liShabbos, the fifth day towards Shabbos (1156).
The sixth plague alludes to an aura of spirituality
The sixth plagues was shechin, boils, and regarding this plague it is said (Ibid verse 11) vilo yachlu hachartumim laamod lifnei Moshe mipnei hashechin ki hayah hashechin bachartumim uvichol Mitzrayim, the necromancers could not stand before Moshe because of the boils, because the boils were on the necromancers and on all of Egypt. This verse alludes to the idea that with the onset of Shabbos, the gentiles cannot approach the Jewish People, as HaShem envelopes us in a cloud of holiness.
The seventh plague alludes to the synthesis of physicality and spirituality
The seventh plague was barad, hail, which was a combination of water and fire. The fire and hail went from heaven towards earth. Similarly, the Holy Day of Shabbos reflects the idea that we are engaged in physical acts of eating, drinking and sleeping. Yet, all of our actions on Shabbos are infused with an overwhelming spiritual force that dominates the physical aspect of our actions.
The Shabbos connection
We have seen how in a deeper sense the plagues certainly had an effect on the Jewish People, and it was through the plagues that the Jewish People were allowed to taste salvation and victory over the Egyptians, who were the forces of evil at that time. Similarly, throughout the week we are faced with trials and tribulations, and we also witness the suffering that the nations of the world undergo. We must be cognizant of the fact that HaShem seeks to awaken us to the idea that everything that occurs in the world is ultimately for our benefit. It is with the onset of Shabbos, when all harsh judgments depart, that we recognize the greatness of HaShem and the beauty of the gift of Shabbos that He bestows upon His beloved nation every week. Hashem should allow us to merit an end to the suffering of the Jewish People and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Lechem Mishneh specifically on Friday night
Bimishneh lechem vikiddush rabbah, with double loaves and the Great Kiddush. Two of the most prominent acts that we perform on Shabbos are reciting Kiddush over wine and reciting the blessing of hamotzi over two loaves of bread. While we understand that reciting Kiddush is a fulfillment of the Biblical commandment of zachor es yom haShabbos, to remember the Shabbos day, the blessing of hamotzi over two loaves of bread is of a different nature. The reason why we recite hamotzi over two loaves of bread is to commemorate the double portion of manna which fell for the Jewish people in the Wilderness. One must wonder, then, why we commemorate this fact on Shabbos and not on Erev Shabbos, when the manna actually fell. The answer to this question can be found in the words of the Sfas Emes (Bereishis 5657) who writes that that everything that HaShem created in this world has its counterpart in the World to Come. Thus, when this world is connected to its roots, then blessing is drawn into this world. This, writes the Sfas Emes, is the blessing of Shabbos, because on Shabbos everything is elevated to their roots. It is for this reason that we eat lechem mishneh, two loaves of bread, as this alludes to the idea that the two worlds are connected and Shabbos is the vessel that contains the blessing. Based on the words of the Sfas Emes we can suggest that while two portions of manna fell on Friday, it was not until Shabbos that the weekday was connected to Shabbos, so we commemorate this idea by eating two loaves specifically on Shabbos.
Shabbos in Tefillah
Through the Patriarchs we glean an understanding of HaShem’s greatness
Es sheim hamelech hagadol hagibor vihanora kadosh hu, the Name of G-d, the great, mighty and awesome King; holy is He. Why is it that after we declare that HaShem is great, mighty and awesome, we then state that HaShem is holy? Perhaps we can suggest the following idea. Ultimately it is impossible to comprehend who HaShem is, despite all of the appellations that we prescribe to Him. The Gemara and Medrash therefore offered us a manner in which to understand who HaShem is, and that is by giving us a glimpse into the character of the righteous. Regarding Yaakov the Gemara (Megillah 18a) states that HaShem called Yaakov Keil, G-d. We also find that when Yaakov experience his dream upon his journey to return to Eretz Yisroel, the Medrash (Bereishis Rabbah 68:12) states that the angels ascended on high and saw the image of Yaakov engraved on the Heavenly Throne and they descended to earth and found Yaakov sleeping. Thus, we see that Yaakov was deemed to be godly, and this is what puzzled the angels when they saw this godly being sleeping. Regarding Yaakov it is said (Bereishis 28:17) nora, awesome, and Yaakov is also reflected in the third blessing of Shemone Esrei, which describes how the holy ones praise HaShem. Thus, in this passage here we declare that Yaakov is nora, awesome, and kadosh, he is holy. By describing Yaakov in this manner we attempt to glean an understanding of HaShem’s awesomeness and holiness. This idea is in line with the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). This means that through the Patriarchs we get a glimpse of who HaShem is.
Shabbos Story
The smell of Gan Eden
Rabbi Mordechai Kamenetzky writes: Rabbi Chaim of Sanz was once walking in a small shtetl with his shammas (sexton). Suddenly he stopped in front of the home of a simple Jew. “There is a certain spirituality that I sense here. I'd like to stop by this man's home.”
His shammas knocked on the door, and as it opened the holy Rebbe exclaimed, “There is a smell in this home that must be from the Garden of Eden. It is sweet and pure. Pray tell me, where does it come from?”
The simple Jew did not know what to answer, but allowed the Rebbe to roam freely through his humble abode and open any door he chose. Suddenly the Rebbe pointed to a closet. “What is in that closet? The holiness comes from within.” The man was reluctant to open the door, but the Rebbe urged him. The man opened the door and in the closet hung the vestments of a priest! The Rebbe turned to the man once again and asked. “Please tell me. What is a holy Jew doing with those clothing?”
The poor Jew told his tale: “Years ago, I was asked to help raise money for a family thrown into jail by a poritz (landowner) to whom they owed rent. My Rebbe asked me to raise the funds, and I immediately agreed. After all, I thought, with the Rebbe's wishes it would be an easy task. Everyone would give to save a Jewish family! I was wrong. Everyone in town had an excuse not to give. There was a deadline approaching, and I had no choice but to approach the wealthiest Jew in town who was known for his malevolence toward Chassidim. "The man told me he would give me the entire sum that day on one condition. I must parade through the town, dressed as a priest singing psalms in Hebrew and asking for tzedakah (charity) in Yiddish. At the end of the day, he would pay the ransom.
“I did what I had to do, while a group of his friends followed me around, laughing and mocking me wherever I walked. I got the money and I never returned the vestments he gave me.”
The Rebbe turned and said, “Yes. These clothing are truly holy. They are the source of the spirituality I sense.” Legend has it that the Rebbe told the man to be buried in those clothes.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and Avishai went to Shaul’s camp and found Shaul and his men asleep. Avishai wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took the spear and the flask of water that was next to Shaul’s head. Dovid then woke up Avner and Shaul, and Shaul again declared that he would not harm Dovid anymore. It is fascinating that despite the fact that Shaul was seeking to murder Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by HaShem. This sign of respect should be not lost on us. Shabbos is the day that HaShem anointed for His beloved nation, so how could one even contemplate any form of desecration on this Holy Day? Hashem should allow us to observe the Holy Shabbos properly and we should witness the arrival of His anointed one, Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
No time for Eliyahu on Erev Shabbos
The Gemara (Eiruvin 43a) states that Eliyahu will not arrive on Erev Shabbos or Erev Yom Tov because the Jewish People will be preoccupied with their preparations for Shabbos or Yom Tov. The Pinei Menachem wonders what the Gemara means by this, as it is possible for one to have a meager meal and still greet Eliyahu and subsequently Moshiach. Furthermore, even if the Jewish People would have to fast because of the redemption, once Moshiach arrives it will be a day that is completely Shabbos. The Pinei Menachem answers that that the Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, HaShem seeks to bestow merit to his creations so that no one should be lost. This then is the meaning of the Gemara that it will be too difficult for the Jewish People if Eliyahu arrives on Erev Shabbos or Erev Yom Tov. The Gemara (Kesubos 2a) states that a person does not trouble himself to prepare a feast and allow it to go to waste. Similarly, HaShem created man and prepared, so to speak, a feast for man. Thus, man is required to prepare himself to eat at this feast, and it is for this reason that we have Erev Shabbos, so one can prepare himself properly for Shabbos.
Shabbos in Halacha
Limitation of Hatmanah, Insulating
The prohibition to insulate food applies only to wrapping or enclosing a container entirely, i.e. on top and on all sides. If a substantial portion of the container is left exposed it is not deemed to be insulated. We will elaborate later on this rule.
Shabbos Challenge Question
Last week we posed the question: why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? The Dubno Maggid explains that that the two commandments have equal importance because each commandment applies to different people. The commandment to remember Shabbos refers to the requirement that one honor the Shabbos with food and drink and fine clothing. The commandment to safeguard Shabbos was said regarding the prohibition not to work or discuss business matters. A poor person can easily safeguard the day as he has no financial interests. To remember the day, however, may prove difficult as he must be frugal with his resources. A wealthy person, however, has it easy regarding the commandment of remembering Shabbos, as he can readily provide his family with delicacies and fine clothing in honor of Shabbos. Regarding they commandment of safeguarding Shabbos, however, the wealthy man will find it difficult to observe, as he is always focused on his financial interests. Hashem therefore uttered the mitzvah of zachor and shamor simultaneously to demonstrate that the requirements of the day apply equally to the poor man and to the wealthy man.
This week’s question is, why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on 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 Vaera 5769
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, November 6, 2008
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
שבת טעם החיים פרשת לך לך תשס"ט
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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