Shabbos: Ta’am HaChaim Parashas Pinchas 5769

שבת טעם החיים פרשת פינחס תשס"ט
Shabbos: Ta’am HaChaim Parashas Pinchas 5769

Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?

Loving a fellow Jew is an everyday requirement

The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?

We need to act and to pray

In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.

The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 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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248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
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Shabbos: Ta’am HaChaim Masei 5768

Shabbos: Ta’am HaChaim Masei 5768

Shabbos in the Parashah

The Gemara (Megillah 5b) states that when Tisha Baav once occurred on Shabbos, Rebbe sought to uproot the day of mourning, declaring that once Tisha Baav is deferred, it is deferred. The Chachamim, however, did not agree with Rebbe. The Koshnitzer Maggid (Parshas Masei) cites the Chozeh from Lublin who said that the explanation of this Gemara is that Rebbe desired to uproot entirely the distressed of Tisha Baav and subsequently to reveal the End of Days as Tisha Baav had occurred on the Holy Day of Shabbos. This is what Rebbe meant when he declared hoil viidchi idchi, once it has been deferred, it has been deferred. Yet, the Chachamim did not agree with Rebbe because one is prohibited from forcing the redemption to occur. The Koshnitzer Maggid, in a novel interpretation, suggests that the Gemara means that Rebbe sought to make Tisha Baav ikar, i.e. the essence, and to reveal the greatness of HaShem’s Kingship. Thus, although we are distressed because of the destruction of the Bais HaMikdash, we are strengthened and gladdened in the Holy Shabbos. Furthermore, we are certain that HaShem will have compassion on us and gather in the exiles speedily in our days. HaShem has more joy on the day that Tisha Baav occurs on Shabbos than He does, so to speak, on the days when we rejoice because of the obvious good inherent within them. Thus, it was this essence and pleasure that Rebbe felt that he would be able to uproot entirely the day of Tisha Baav and to reveal the end of days. Nonetheless, the Chachamim did not agree with Rebbe. Based on the words of the Koshnitzer Maggid, we can explain a well-known verse that states (Tehillim 137:5-6) im eshkocheich Yerushalayim tishkach yemini tidbak lishoni lichiki im lo ezkireichi im lo aaleh es Yerushalayim al rosh simchasi, if I forget you O Jerusalem, let my right hand forget its skill. Let me tongue adhere to my palate, if I fail to recall you, if I fail to elevate Jerusalem above my foremost joy. We compare Yerushalayim to our right hand, which cannot be forgotten. Regarding Shabbos it is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. We are required by the Torah to remember the Shabbos throughout the week. Shabbos is the essence of our lives. It is noteworthy that in Lecho Dodi we recite the words mikdash melech ir meluchah kumi tzii mitoch hahafeicha rav lach sheves bieimek habacha vihu yachmol alayich chemlah, O Sanctuary of the King, royal City - Arise and depart from amid the upheaval, Too long have you dwelled in the valley of weeping. He will shower compassion upon you. It is clear that we are comparing the arrival of Shabbos to the anticipated arrival of the Redemption. The Gemara (Shabbos 118b) states that were the Jewish People to observe two Shabbosos properly, they would be redeemed immediately. HaShem should allow us to recognize the essence of Shabbos in our lives and we will merit that the day of Tisha Baav will be uprooted forever and be transformed into a day of joy with the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Nezamin la hashta bifsora chadata uvimnarta tavta dinahara al reishin, let us now invite the Shechinah with a newly-laid table And with a well-lit menorah that casts light on all heads. What does it mean that well-lit menorah casts lights on all heads? Perhaps the idea is that during the week we tend to be cloaked in darkness, as we are not prepared to bask in the Divine Presence. On Shabbos, however, when we have purified ourselves in preparation for this Holy Day, the well-lit menorah can cast light on our heads, as the splendor of Shabbos illuminates our beings.

Shabbos in Tefillah

Simicheim bitzeisam visasim bivoam osim bieimah ritzon konam, glad as they go forth and exultant as they return, they do with awe their Creator’s will. Why do we say that the heavenly bodies are glad as they go out and exultant as they return? The Malbim (Yeshaya 35:1) writes that Simcha is an internal joy and Sasson is the external manifestation of that joy. Thus, we can suggest that here we are declaring that the heavenly bodies go forth in a state of “internal” joy and when they return, their “joy” is externally reflected as they have accomplished their mission.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: The story is told about the Toldos Aharon Rebbe. He was sitting at his table with one of his Chasidim. After a very long while, the sexton brought a bowl of beautiful fruit to the table. It was quite appealing and the Rebbe noticed the sparkle in the eye of the hungry patron. The Rebbe invited his disciple to make a blessing over the shiny crimson apple. The guest declared that such a beautiful fruit was worthy of a beautiful blessing and he resolved to make a blessing with all his heart one truly befitting this marvelous creation. The student stood up, held the apple in both his hands, and spent a few minutes contemplating the delicious fruit that Hashem had created. His eyes sparkled in anticipation, which enthused him even more. Carefully he annunciated every word of the blessing. Swaying back and forth he began, “Boruch Atah, Blessed art Thou . . . “ After what must have been the most eloquent blessing the man ever recited, he bit excitedly into the delicious fruit, and after swallowing, he once again praised the beautiful taste and appearance. The man seemed to revel in his act of spirituality, and the Rebbe knew he had to explain something to him. “You made a beautiful bracha my dear disciple,” he began. “Now I will teach you the difference between your blessing and the blessing of a complete tzaddik.” “You saw the fruit. You wanted to eat it. But alas, one is not allowed to eat a fruit without a blessing over it. And so you made a most beautiful blessing. It is truly commendable. A complete tzaddik, however, does not have his mind set on fruit. He wants to bless Hashem for his beautiful handiwork. But alas, one is not allowed to make that blessing without partaking in the pleasure of His handiwork. And so he looks for a fruit. When he finds the fruit, he is now ready to make the blessing he had long waited to make.” [Reprinted with permission from torah.org]

The Admor Rav Avraham Yehoshua Heshel of Kopichnitz, zt”l was a peer of many of the Gedolim of the past century. He was close with Rav Moshe Feinstein, zt”l, who lived in his neighborhood - the lower East Side. He also became close with Reb Yosef Shlomo Kahanamen when he traveled to America to raise funds for his Torah institutions in Eretz Yisrael. This friendship eventually resulted in Rav Kahanamen matching up Rav Avraham Yehoshua Heshel’s granddaughter with the son of Rav Shlomo Zalman Auerbach, zt”l. When the Admor of Kopichnitz arrived in Eretz Yisrael to attend the wedding, he met Rav Shlomo Zalman for the first time, and developed a warm connection with him. After the wedding, when he was ready to return to America, the Admor went to Rav Shlomo Zalman to bid him farewell. When they heard a honk from outside, Rav Shlomo Zalman accompanied the Admor to the street. However, it turned out that it wasn't the car which was taking the Admor to the airport. Meanwhile, Rav Shlomo Zalman sent someone to bring a chair for the Admor, and urged him to sit. However, the Admor refused to sit down. The Admor explained, “When I was young I once heard a wonderful yesod from my father, my teacher, the Admor Reb Yitzchak Meir of Kopichnitz. Before you take any action, imagine that a photographer is standing opposite you, and photographing your every move. Take out the pictures and examine them. If you’re satisfied with your appearance- you can carry out what you intended. If not -refrain!” “I carried out this cheshbon, and said to myself, ‘How will I be able to look at a picture of myself sitting, with Rav Shlomo Zalman standing next to me!” (Chaim Sheyash Bahem) [Reprinted with permission from revach.net]

Shabbos in Navi

Shmuel I Chapter 2

In this chapter we learn about the tragic punishment that HaShem imposed on Eli and his descendants who would all die young because of the misdeeds of Chafni and Pinchas, the two sons of Eli. It is mind-boggling that there could be Kohanim serving in the Mishkan and acting in such a sinful manner. Yet, were we to contemplate our own actions, we may discover that we are also guilty of such behavior. Every week we invite the Holy Shabbos into our homes, and we are required to respect the Shabbos with appropriate behavior. Yet, there are times when we will speak about matters on Shabbos that are forbidden or certainly not becoming of the spirit of Shabbos. Some people may even read literature on Shabbos that is forbidden on Shabbos and even forbidden during the week (See Orach Chaim 307:16). We have to realize that our homes are a bastion of holiness, and Shabbos is a time when we can enhance the holiness in our lives.

Shabbos in Agadah

The Gemara (Shabbos 119b) enumerates many reasons for the destruction of the Bais HaMikdash. One statement the Gemara makes is that Yerushalayim was destroyed because they desecrated the Shabbos, as it is said (Yechezkel 22:26) umiShabbsosai helimu eineihem vaeichal bisocham, they hid their eyes from My Shabbosos, and I became profaned among them. How does one hide his eyes from Shabbos? We always refer to the aura of Shabbos as the light of Shabbos. Thus, one who does not respect the Shabbos is in a sense hiding his eyes from the light of Shabbos. The way to rectify this sin is to open our eyes and allow the great light of Shabbos to permeate our homes. In the merit of allowing the light of Shabbos into our homes, we should merit the rebuilding of Yerushalayim and the Bais HaMikdash, with the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in Halacha

Very often the need arises on Shabbos to remove a pot that is on a belch for the purpose of taking out food, and then afterward to replace the pot on the blech. On occasion it is also necessary to transfer hot food from one blech to another, i.e. taking the food to a different house within the eruv. These actions, referred to as chazarah, returning, resemble cooking and are thus only allowed under strict conditions.

Shabbos in Numbers and Words

In the past we have written that 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 first letters of the words laasos es HaShabbos equal in mispar katan, digit sum, 9, and the word Shabbos in mispar katan also equals 9. It is further noteworthy that that the first letters of the words vishamru vinei Yisroel in mispar katan equal 9. Additionally, the first letters of the words vinei Yisroel es haShabbos in mispar katan equal 9. The first letters of the words es haShabbos ledorosam in mispar katan also equal 9. Lastly, the first letters of the words bris olam in mispar katan also equal 9.

Shabbos: Ta’am HaChaim Masei 5768

Is sponsored lizchus Refuah shileima

Alta Sara Frayda bas Ruchama Aidel Royza Shoshana

And for the continued Hatzlacha of Gesher HaTorah Day School,

A school for special needs in Chicago, Illinois

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com