Ki Sisa-Parah 5770

שבת טעם החיים כי תשא-פרה תש"ע
Shabbos: Ta’am HaChaim Ki Sisa-Parah 5770

Sin for the sake of future Repentance

Introduction
ועתה לך נחה את העם אל אשר דברתי לך הנה מלאכי ילך לפניך וביום פקדי ופקדתי עלהם חטאתם, “now go and lead the people to where I have told you. Behold! My angel shall go before you, and on the day that I make My account, I shall bring their sin to account against them.” (Shemos 32:34)
The highlight of this week’s parasha is the infamous sin of the Jewish People fashioning and bowing down to the Golden Calf. The commentators offer numerous explanations as to why the Jewish People made the Golden Calf. What is striking is that even after the Jewish People repented and HaShem granted them atonement on Yom Kippur, the sin lingered on throughout history. It is said (Shemos 32:34) viatah leich nichei es haam el asher dibarti lach hinei malachi yeileich lifanecho uvayom pakdi ufakaditi aleihem chatasam, “now go and lead the people to where I have told you. Behold! My angel shall go before you, and on the day that I make My account, I shall bring their sin to account against them.” Rashi cites the Medrash that states that HaShem was saying that every time the Jewish People are punished for their sins, contained within the punishment is a form of punishment from the sin of the Golden Calf. This idea is truly perplexing. How is it that the Jewish People can be punished in future generations for a sin of their forefathers?
Simultaneous Revelation and sin
The answer to this question will seem shocking to some, but in truth this is the only way we can understand the sin of the Golden Calf. The Medrash states that when HaShem gave the Jewish People the Torah, He opened up the heavens and earth and demonstrated that there is no other G-d besides Himself. Yet, a different Medrash states that when HaShem opened up the heavens, He revealed the Heavenly Chariot and this catalyzed the sin of the Godden Calf. How is it possible that the very act of opening up the heavens would cause the Jewish People to sin?
Too much gold and silver
In order to understand this concept, it is worthwhile to examine a cryptic statement of the Gemara. It is said (Devarim 1:1) vidi zahav, and the Gemara (Brachos 32a) states that Moshe said to HaShem, “Master of the World! It is because of the abundance of silver and gold that you bestowed upon them that caused them to fashion a Golden Calf!” The Gemara is clearly stating that the Jewish people were not at fault for having fashioned the Golden Calf. Why, then, were they punished, and why was their punishment extended to every sin that they ever committed?
Free choice is sometimes limited
The answer to these questions is that HaShem designed the world that man has free choice, but there are times when HaShem removes the free choice option and man is forced to commit certain acts. While this concept goes against the conventional understanding of free choice, the Gemara mentioned above states explicitly that the Jewish People were left with little choice but to sin. Thus, it would seem that they should not have been punished at all for the sin of the Golden Calf. The Gemara (Avodah Zara 4b-5a) states that the Jewish People were not worthy of the sin of the the Golden Calf. Rather, they sinned in order to demonstrate the power of repentance to future generations. Thus, we can infer that the punishment for the sin of the Golden Calf was not the classic punishment for ones misdeeds. Rather, the Jewish People were punished then and in the future so they should have a constant reminder of the power of repentance. In this vein we can understand why, despite the tremendous outpouring of repentance following Haman’s decree of annihilation of the Jewish People, the Jewish People succumbed shortly after to the sin of Shabbos desecration and marriage to gentile women. Furthermore, the majority of the Jewish People did not return for the rebuilding of Jerusalem and the Bais HaMikdash. Nonetheless, the repentance following Haman’s evil decree was hailed by The Gemara (Megillah 14a) as the greatest form of repentance in the history of the Jewish People. The reason for this is because the miracle of Purim was akin to the revelation at Sinai. The Gemara (Shabbos 88a) states that although the Jewish People accepted the Torah at Sinai under duress, in the days of Achashveirosh they reaccepted the Torah out of love. This statement can be interpreted to mean that the acceptance of the Torah was initially forced upon them, and thus the subsequent sin of the Golden Calf was also deemed to be under duress. Yet, even after reaccepting the Torah out of love, the aspect of demonstrating the power of repentance to future generations remained. If this power of repentance had not remained, then HaShem would have brought Moshiach and ushered in the final redemption. However, Moshiach will not arrive until the Jewish People have repented, so in a sense, HaShem caused that the Jewish People sinned after being delivered from Haman’s schemes. The lesson contained in all these episodes is that while we are given free choice, we must realize that HaShem is the One Who controls our destiny, and it is HaShem’s will that people sin, despite their ability to exercise free choice.
The lesson of the Parah Adumah
This Shabbos, in addition to the regular Torah reading, we will also read the parasha in Chukkas the discusses the parah Adumah, the Red Heifer. According to Rabbi Moshe HaDarshan cited by Rashi, the Parah Adumah served as an atonement for the sin of the Golden Calf. This is remarkable, as the Jewish People had already received atonement for this sin on the first Yom Kippur in history. Nonetheless, we see that the sin was still lingering, and its atonement was effected through a mitzvah that was relevant when there was a Bais HaMikdash and will become relevant again when Moshiach arrives. Thus, the sin of the Golden Calf was meant to serve as a reminder for us that repentance and atonement are necessary components of the Jewish makeup. This atonement can come through punishment, Heaven forbid, or, if we are wise, through our own voluntary repentance.

The Shabbos connection
Throughout the week, we are given choices to act properly or, Heaven forbid, in an inappropriate manner. On Shabbos, however, the Mishnah (Demai 4:1) teaches us that even the unlearned people are believed regarding tithes, because the fear of Shabbos is upon them. Thus, we see that Shabbos in a sense removes an element of free choice, and the Jewish People are coerced to accept the holiness of the day. We should obviously do everything to prepare for the holiness of Shabbos, but we must be cognizant of the fact that it is HaShem’s day, and He chose to bestow this holy day upon His Chosen Nation.
Shabbos Stories
It’s my life at stake!
Rabbi Mordechai Kamenetzky writes: Lou Maidenbaum, former President of Met Foods, help establish the Gedaliah Maidenbaum Preparatory School Division of Yeshiva of South Shore. Before passing away last month, he was confined to a hospital in Miami Beach.
But in his sick bed he never lost his spunk, charm or the will to live life to its fullest.
A week before he passed away, he was in his hospital room and was experiencing some discomfort. He pressed the button for a nurse, but no one came. Five minutes later he rang again. Still no response. He tried two more times and then decided a new tactic.
He picked up the telephone and dialed 3 digits. 9-1-1. "Emergency services, came the woman’s voice, "what is the problem?" "I’m having difficulty breathing" gasped Lou. "Where are you calling from?" "Mount Sinai Hospital, Room 321," came the response. "Mount Sinai Hospital?" Repeated the incredulous dispatcher, "what are you calling us for? You are in the Hospital already!" Lady," he shouted to the operator. "This is my life we are talking about. And If this is the way I’ll get the best response, then I’m calling 911!
Tales out of Shul
Rabbi Kamenetzky writes further: Rabbi Emanuel Feldman of Atlanta, in his recent work Tales Out of Shul, related that he once made a hospital visit to a gentlemen from south Georgia. He promptly received the following letter.
"Dear Rabbi: Thank you for visiting my husband in the hospital. I thought that orthodox Rabbis just sit and study and pray all day. I am pleased that you do not."
Another time, Rabbi Feldman writes, he was on a plane, and due to overbooking he was bumped up from economy class to a seat in the first class section of the aircraft. During the entire flight, a major Jewish philanthropist, who was seated in first class as a matter of monetary right, kept staring at Rabbi Feldman with a look of curious displeasure. As they were departing the aircraft, the wealthy man could control himself no longer. "Excuse me, Rabbi," he imposed. "Do you always fly first class?"
At first Rabbi Feldman was taken aback but he composed himself and without apologies he comfortably replied, "Doesn't everybody?"
The humility of the Rebbe Reb Elimelech
Rabbi Eliyahu Hoffman writes: It is told that a student of the Rebbe R' Elimelech once met up with a man who was a staunch opponent of chassidus. Upon hearing that there stood before him a student of one of the infamous "Rebbes," this misguided Jew decided he would have a little fun at the Rebbe's expense.
"Tell me - you say you are a talmid (student) of the world renowned Rebbe R' Elimelech?"
"Yes, I am," he said proudly.
"Why, it's an honor. I would like you to tell me something of the greatness of your 'Rebbe.' After all, I make use of his sefer all the time!" The talmid blushed.
"Yes, it's true. Would you like to see?" With this, the man stood up from his chair, and lifted the cushion upon which he sat. Beneath it lay the sefer Noam Elimelech. "Why - I've never found any other sefer which gives me such 'backing' and 'support' as your Rebbe's sefer! A true metziah! Now, be so good, and tell me more about your 'Rebbe'."
"My holy Rebbe, the Rebbe R' Elimelech," stuttered the talmid, "was so great, that had you placed him under your cushion instead of his sefer - he would have been equally still. Indeed, he was so humble and unassuming that I imagine he would have felt that he belonged there!"
When petitioners used to come to R' Elimelech zt"l, seeking his prayers and blessings, he used to say to his disciples: "Do you know why these people always come to me? It's not because I'm great, nor because my prayers have any special power. I'll tell you why: Chazal (our Sages) say that every person should imagine as if all the world's inhabitants stood upon a scale which weighed their deeds, and that the scale was exactly balanced, so that if, G-d forbid, one sins, he will tip the scales and bring suffering and calamity to the world.
"Now, the fine and upstanding people who come to me all find themselves in difficult and onerous situations. Some are lacking in parnasah (making a living). Others, may HaShem protect us, are sick. Still others have marital problems, or can't find a befitting spouse for their son or daughter. But they know the truth: They are pure minded and righteous people - it is certainly not they who have tipped the scales and brought these problems to the world. So they ask themselves, 'Who could it be that is at fault for all our suffering? Who is the sinner that keeps tipping the scales?' And they come to the only logical conclusion: It's me!
"Thus, they come to me, and tell me of their pain and tzures, not because they hope I'll pray for them, but rather because they hope I'll be aroused to do teshuvah (repentance) after hearing all of their suffering - and realizing that I'm at fault!" (www.Torah.org)
It pays to be friendly
In the year 5569 (1809) war broke out between France and Austria and the city of Pressburg was under siege. During this time, the Chasam Sofer went through a terrible experience and only through a miracle was his life saved. This is his story.
Some Jews who lived in Pressburg endangered their lives by buying weapons from villagers who had collected them from the battlegrounds. At that time France ruled over Pressburg and demanded that all weapons be turned in to the French authorities. But the Jews sent the weapons they had bought to Austrian headquarters, where the Kaiser paid a high price for them.
One day when these Jews were dividing their profits, an argument broke out among them about how to split the money. This dispute was brought before the beis din of Pressburg over which the Chasam Sofer presided. The beis din decided in favor of one of the parties. The winning party decided to confirm their victory in the local gentile court as well.
When the case came before the judges, they immediately realized that it involved a serious criminal act, and informed the French authorities. As a consequence the French military court charged the Chasam Sofer with illegally authorizing trading in weapons in an effort to assist the enemy. Since the beis din was under the Chasam Sofer's authority, they held him responsible. The Chasam Sofer faced charges of helping the enemy in time of war, a very serious offense. As such he would stand trial at a military court.
A great fear fell over the Jewish community since they knew that the punishment for treason was death. They looked for a way for the Chasam Sofer to escape Pressburg. The leaders of the community, however, were somehow convinced that the Chasam Sofer could stand trial and that G-d would save their beloved rabbi from harm. In the city, a large sum of money was collected to cover the expenses of the trial.
The day of the trial arrived. When the Chasam Sofer entered the courtroom, he was struck with fear. The judges sat in a semi-circle wearing army uniforms with stern faces and their swords drawn.
The presiding judge was a French army officer with the rank of general. He tried to pacify the Chasam Sofer, telling him that he need not worry; the drawn sword was merely a military procedure to give the accused a feeling of awe. The general ordered all the judges to sheath their swords. Then he waited a while until the Chasam Sofer had calmed down before he began the trial.
After hearing the Chasam Sofer, who spoke eloquently and logically, judgment was passed in his favor and he was acquitted of all charges.
Afterwards, the general and the Chasam Sofer went into private conference behind locked doors. This amazed everyone present.
Later, the Chasam Sofer explained what had happened. Many years earlier when the Chasam Sofer was a young boy, he had studied in the city of Mintz and had lodged there in the house of a wealthy man. When Napoleon’s army conquered the city, a few soldiers stayed at this wealthy man's house. One of them, a talented young officer, became friendly with the Chasam Sofer, and offered to teach him various things if he would serve him. The Chasam Sofer agreed and cleaned his shoes, washed his clothes, and performed other services that he needed.
Over the years, the officer rose in rank and became a general. This man happened to be the presiding judge at the Chasam Sofer's trial. He had immediately recognized that the rabbi in front of him was the boy he had liked so much, and therefore he made sure that the Chasam Sofer was acquitted. Then, when they met privately afterwards, he revealed his identity to the Chasam Sofer. The Chasam Sofer remarked that the unusual friendship he had formed in his youth was a perfect example of the many things in our lives which have a significance we do not comprehend initially, but only later can be understood. (MORESHET AVOT II, p. 181) (www.shemayisrael.com)
Shabbos: Ta’am HaChaim Ki Sisa-Parah 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Parashas Eikev 5769

שבת טעם החיים פרשת עקב תשס"ט
Shabbos: Ta’am HaChaim Parashas Eikev 5769

Transforming what we trample on towards HaShem
Introduction
This week’s parasha, Eikev, is unique that there does not appear to be an underlying theme to the parasha. The parasha commences with the blessing that the Jewish People will receive when they follow Hashem’s instructions. The Torah then exhorts the Jewish People that upon entering Eretz Yisroel they should not be intimidated by the might of the nations. Moshe continues to warn the Jewish People not to forget that HaShem is the One Who provides them with their sustenance. The Jewish People are then reminded of their sin that they committed by worshipping the Golden Calf and how subsequently Moshe received the second set of Luchos. The end of the parasha discusses the love that HaShem has for the Jewish People and the requirement to love HaShem and perform His will. What, then, is the message that the Torah is conveying to us in this week’s parasha?
Subjugating all our desires to HaShem’s will
The Pinei Menachem writes that all of one’s desires must be subjugated to HaShem. It is said (Eichah 1:11) nasnu machmadeihem biochel lihashiv nafesh, they traded with their enemies for food to restore the soul. The Arizal understands this verse to mean that one has to give up his desires to restore his soul. On Shabbos, writes the Pinei Menachem, one is granted a neshama yeseira, an extra soul. The purpose of this gift is so that one can have his soul restored, as we know that the Gemara (Taanis 27b) states that when Shabbos ends, avdah nefesh, one loses the extra soul.
No more trampling on insignificant matters
Based on this insight we can better understand the theme of this week’s parasha. We are constantly reminded that our accomplishments are not our own. Everything that we accomplish is because HaShem gave us the strength to do so. Perhaps this is the meaning of what Rashi writes in the beginning of the parashah. It is said (Devarim 7:12) vihayah eikev tishmiun, this shall be the reward when you hearken to these ordinances. Rashi writes that the word eikev can also mean heel. Thus, the Torah is stating that when one performs mitzvos that one normally tramples on with his heel, then he will be rewarded. This teaches us that even the so-called insignificant matters in life also must be subjugated to HaShem’s will.
The Shabbos connection

Regarding Shabbos it is said (Yeshaya 58:13) im tashiv miShabbos raglecho, if you restrain your foot because it is the Shabbos. This verse can be interpreted homiletically to mean that on the Holy Shabbos, one should even restrain his hergel i.e. that which he does by rote, and even those actions should be transformed into actions of holiness in the service of HaShem. It should be HaShem’s will that we will be able to direct all of our actions and our thoughts towards performing His will, and then we will merit that He will do our will and bring us the much awaited salvation, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
Someone cares
Rabbi Eliyahu Hoffman writes: Recently, to our great sorrow and grief, the children of the Bobover Rebbe zt”l observed the customary shiva (seven day) period following his death. As is to be expected, the amount of people, both men and women, who came to be menachem aveil (comfort the mourners) was both inspiring and overwhelming. From all over the world, people flocked to Boro Park, Brooklyn, to comfort the family and pay their last respects to the memory of the Rebbe.
Entire volumes could be written based solely on the stories and anecdotes related to the Rebbe zt”l’s family over those few days. Amazingly, a number of women who came to comfort the Rebbe's daughters told of an almost identical experience. One of them told her story as follows:
“I am a divorcee. I have no children and very little family. I live a very lonely life. I was told that the best time for me to go to the Rebbe was late at night, when all the other visitors had already left, so that I wouldn't feel uncomfortable sitting around in a roomful of men awaiting my turn. I was the last person to see the Rebbe that night.
When we had finished talking, the Rebbe asked my how I planned to get home. I told him that I didn’t live far away, and I was going to walk.”
‘So late at night?’ the Rebbe asked. ‘No - you can’t walk!’ The Rebbe picked up the phone, and called me a car-service. ‘Go downstairs,’ he said, ‘I’ll be there soon.’
“I went downstairs to wait for the car-service. Soon afterwards, the Rebbe was there too. He waited until I was safely in the car, and only then did he retreat into his house.
“Soon after I arrived home, my telephone rang. ‘Who could possibly be calling this late at night?’ I thought. It was the Rebbe. ‘Hello - this is the Bobover Ruv. I just wanted to make sure you arrived home safely.’ ‘Yes, thank you Rebbe, I'm fine.’
“Now I know, I told myself, why I went to the Rebbe. Because he cares. Sometimes the burden of being alone is too much to bear. After all, who really cares if I get home safely, or if I was run over by a car, G-d forbid? No one knows, and no one cares. So what if I die? The fact that the Rebbe actually cared whether or not I got home safely meant so much to me. It gave me the courage and strength to go on living.”
How can you not study Torah?!
Rabbi Mordechai Kamenetzky writes: Rav Yitzchok Zilber, founder of Toldos Yeshurun, an organization that re-educates estranged Russian Jews about the heritage that was snatched from them, is known as the Father of contemporary Russian Jewry. A native of Kazan, Russia, Rav Zilber was born just before the Russian Revolution in 1917, but was discreetly taught Torah by his revered father and not only completed Shas several times during his years in Russia, but also taught Torah to many others. During World War II, he was imprisoned in Stalin’s gulag, yet he managed to remain Shomer Shabbos despite the inhumane conditions. He later had to flee from the KGB, which wanted to arrest him for his Torah activities in Russia. In 1972, he immigrated to Israel. As he walked off the airplane on his arrival in Israel, he embraced the custom agent.
“Chavivi! My dear one!” shouted Rabbi Zilber as he gave the man a bear-hug embrace. “It is so wonderful to be here and talk to a Jew like a Jew!” The man offered a polite smile and a pleasant Shalom.
“Please tell me,” pleaded Rabbi Zilber with an intensity that seemed to announce a question whose answer would solve all the problems facing Jews for the millennia. “For years I am struggling with this problem. Please tell me, how did you understand the Ketzos HaChoshen on the sugya of Areiv?” (The Ketzos HaChoshen is a classical commentary on the Shulchan Aruch Choshen Mishpat, Code of Jewish Law.)
“Ma zeh Ketzos HaChoshen (what is a Ketzos HaChoshen)?” came the reply.
Rav Zilber was puzzled. He tried another query. “Maybe you can explain how you understood the Mishna in (tractate) Uktzin in the last chapter.”
“Mishna? Uktzin? Ketzos? What are you talking about?”
Rav Zilber, recalling the difficulties he had trying to teach and study Torah in Russia was mortified. In honest shock, he asked the man. “how is this possible? You mean to tell me that you live here in Israel and have the ability to learn Torah. And you don’t know what the Ketzos is? You never heard of Mishna Uktzin?”
Rav Zilber began to cry.
They say that the customs agent was so moved by Rabbi Zilber’s simple sincerity that he began to study Torah. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Eikev 5769
I will not be giving a class in Navi this Shabbos afternoon.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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Shabbos HaGadol IV

The Shabbos that precedes Pesach is referred to as Shabbos HaGadol. The word gadol is similar to the word gedil, which means attached or intertwined. The Maharal (Gevuros HaShem 60) writes that many aspects of the Korban Pesach denote unity, such as eating the korban in one group and not breaking the bones. Thus, we can suggest that this Shabbos is referred to as Shabbos HaGadol because prior to offering the Korban Pesach, the Jewish People had to abandon idolatry (Rashi Shemos 12:6 from Shemos Rabbah 16:2).

The sefarim write that when the Jewish People worshipped the Golden Calf, they reflected disparity. The Yerushalmi (Sanhedrin 11:2) states that each tribe made their own Golden Calf. At Sinai the Jewish People had united as one and with one heart, and the sin of the Golden Calf caused them to be divided. The construction of the mishkan unified the Jewish People, as it is said (Shemos 36:13) vayehi haMishkan echod, so the Tabernacle became one.

When the Jewish People abandoned idolatry in Egypt, they took the sheep for the Korban Pesach, and the Maharal explains that the sheep denotes unity (Ibid). Thus, it was specifically on the Shabbos preceding Pesach when the Jewish People reflected gedil i.e. unity. This is also the explanation for the Jewish People tying the sheep to the bed, as tying is referred to as gedil. By tying the sheep to the bed, the Jewish People demonstrated their unity with each other and with HaShem. For this reason we refer to this Shabbos as Shabbos HaGadol, i.e. the Shabbos of unity. We can also understand why we specifically commemorate this event on Shabbos, as Shabbos itself is referred to as the Secret of Unity.