תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam:
Prayer stands at the
Pinnacle of the World
Volume I Issue 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
Showing posts with label Ksav Sofer. Show all posts
Showing posts with label Ksav Sofer. Show all posts
Friday, November 21, 2008
Wednesday, September 26, 2007
Shabbos: Ta’am HaChaim Sukkos 5768
Shabbos: Ta’am HaChaim Sukkos 5768
Shabbos in the Parashah
This Shabbos is the festival of Sukkos, when we commemorate the fact that HaShem enveloped the Jewish People in the Wilderness with the Clouds of Glory. The Ksav Sofer raises a profound question. Why do we commemorate the miracle of the Clouds of Glory, whereas there is no apparent commemoration for the other miracles that HaShem performed for the Jewish People in the Wilderness? We do not commemorate the daily manna that HaShem proffered to the Jewish People and we do not commemorate the miracle of the well of Miriam that journeyed with the Jewish People for forty years. What is unique about the Clouds of Glory that we commemorate their protection of the Jewish People? To answer this question, we must understand the various miracles that HaShem performs for the Jewish People. There are certain miracles that HaShem performs for us that save us from danger. One example of such a miracle is when the Amorites hid in the caves of the mountains with the intent of ambushing the Jewish People. Hashem performed a miracle and the mountains joined together, thus crushing and killing the Amorites. A different type of miracle that HaShem performed for the Jewish People was the ten plagues in Egypt which served as a punishment for the Egyptians and simultaneously demonstrated that HaShem loves the Jewish People. The miracles of the daily manna and the well of Miriam demonstrated HaShem’s love for the Jewish People. The Clouds of Glory were a reflection of HaShem’s love for the Jewish People, but they also served as a protection for the Jewish People. Furthermore, the Baal HaTurim (Bamidbar 22:5) writes that while the Jewish People were able to see him, he was not able to see the Jewish People, as they were surrounded by the Clouds of Glory. It is noteworthy that the Medrash (Sifri) states that there were seven Clouds of Glory. We are biblically required to dwell in the Sukkah for seven days. Shabbos is the seventh day of the week. The Medrash states that all sevens are cherished and holy. Commemorating the miracle of the clouds of Glory is not merely a commemoration of a miracle. Rather, the Sukkah, which is symbolic of the Clouds of Glory, demonstrates how HaShem loves the Jewish People, and how we are distinct from the rest of the world. The Yaavetz writes in his Siddur that the greatest miracle of all time is that the Jewish People have survived all the exiles and all the persecutions. What better way is there to commemorate this miracle than by celebrating the festival of Sukkos? The word Sukkah is normally translated as covering. Alternatively, the word Sukkah is derived from the word sach, which means to look (See Rashi Bereishis 11:29). This interpretation reflects on the dual functionality of Sukkos. One aspect of the Sukkah is that we conceal ourselves in the Sukkah, as the Sukkah reflects HaShem’s protection of us from the outside world. On the other hand, however, the Sukkah demonstrates how after Yom Kippur HaShem grants us a new perspective on life, where we can actually “see” the Clouds of Glory. Similarly, Shabbos is a day when HaShem shows His love for the Jewish People. Additionally, as we recite in the Shabbos Shacharis prayers, HaShem did not prefer the Shabbos to the nations of the world. Rather, Hashem gave it with love to the Jewish People, whom He has chosen. Sukkos and Shabbos both reflect on HaShem’s love for the Jewish People, and that are distinct from the nations of the world. Let us use this Divine opportunity to study HaShem’s Torah, perform the unique mitzvos of dwelling in the Sukkah and taking the Four Species, and then HaShem will allow us to merit what is said (Amos 9: 11) bayom hahu akim es Sukkas Dovid hanofeles, on that day I will establish the booth of Dovid that is fallen, with the arrival of Moshiach Tzidkeinu, speedily in our days.
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech yachid umeyuchad, King Who is unique and Whose uniqueness is proclaimed. One must wonder why we refer to HaShem as a unique king. Is not the fact that HaShem is the King of all kings sufficient praise? Why do we need to mention that HaShem is unique? Perhaps the answer to this question is that it is not sufficient to declare that HaShem is the King of all kings, because this praise may merely indicate that the other kings have power and HaShem has more power. When we declare that HaShem is unique, which defines HaShem’s Oneness, we are declaring that HaShem is the only true king, and all other kings are merely a reflection of HaShem’s kingship in this world.
Shabbos in Tefillah
Ribbon kol hamaasim, Master of all deeds. What does it mean that HaShem is Master of all deeds? One explanation is that HaShem is Master of all of our deeds. The Sfas Emes writes that we are merely akin to an axe in the hands of a woodchopper. When we perform an action, we are not merely fulfilling HaShem’s will. HaShem Himself in His glory is involved in every action that we perform, and thus it is fitting to praise HaShem as Master of all deeds.
Shabbos Story
One year on Sukkos a German Jew ran into the Sukkah of Reb Levi Yitzchak of Berditchev, crying, “gevalt, Rebbe, my seven good friends have left me.” The gabbai of the Rebbe was disturbed by this strange behavior. Who was this person who was carrying on to the Rebbe about having been forsaken by his seven good friends? Although the gabbai attempted to chase the man away, the Rebbe intervened and whispered something in the man’s ear. The stranger was placated and he left in a joyous state. Some time after the Rebbe passed away, the Rebbe’s son Reb Eliezer became the new Rebbe. One year, due to health reasons, Reb Eliezer was required to be in Vienna for Sukkos. When the Rebbe entered the Sukkah of his host on the first night of Sukkos, he was amazed to see the seven holy Ushpizin sitting in the Sukkah. When the Rebbe queried his host regarding this phenomenon, the man smiled and said, “Rebbe, do you not recognize me?” I am the German Jew who burst into your father’s Sukkah one year, lamenting the fact that my seven friends had deserted me. Reb Eliezer now recalled the incident. The host then explained the entire story. “I was a diamond merchant and I dealt with precious and rare stones. It was my custom that every year in honor of Sukkos I would display my most exquisite jewel that I possessed in my Sukkah. If I were to come across a nicer jewel during the year, I would set aside the jewel that I had used the previous year and use the new jewel in my Sukkah. In the merit of this mitzvah I would merit having the Ushpizin grace my Sukkah every year. One year I designated a very special stone for my Sukkah. Subsequently, a powerful king in Arabia desired this particular stone for his crown. Initially I resisted all offers for the stone, but when they offered me ten times the value of the stone, I succumbed and sold the stone. That year when I entered the Sukkah, I nearly fainted when I did not see the Holy Ushpizin. I understood that I was being punished for having sold the precious jewel. I was very depressed that Sukkos, until a friend of mine suggested that I ask the advice of the holy Berditchev. The Rebbe calmed me down and told me that if I were to accept on myself to adhere to my custom and not sell the stone I set aside for any price, the Ushpizin would return. And, the host said with a smile, “you see with your own eyes that the blessing of the Rebbe came true.” The host then invited the new Rebbe to recite Kiddush in the presence of the seven distinguished guests.
Shabbos in Navi
Yehoshua Chapter 4
In this chapter HaShem instructs Yehoshua to choose twelve men, one from each tribe, and that each man should remove one stone from the middle of the Jordan River and carry the stone across the river and set the stone in their place of lodging. The purpose of removing these stones was so that future generations will know that the waters of the Jordan River were cut off before the Ark of the Covenant of HaShem. After following the instructions of Yehoshua, Yehoshua erected twelve other stones in the Jordan River and they remained there until this day. We have written previously that Tzadok HaKohen from Lublin writes that the commandment regarding Shabbos observance is mentioned twelve times in the Torah. We know that there are twenty-four chapters in Maseches Shabbos, and the Shabbos is compared to a bride, who is adorned with twenty-four jewels mentioned in the Book of Yeshaya. It would appear that the number twelve regarding Shabbos reflects the Jewish People, who consist of twelve tribes. Twelve reflects Shabbos, and twelve reflects the Jewish People, who function as the partner of Shabbos. Twelve and twelve is twenty-four, which is the number of jewels that the bride wears. When the Jewish People are married, i.e. in observance of the Shabbos, they are worthy of the jewels of the bride. This may be the explanation for the statement in the Zohar that on Shabbos, Moshe returns the crowns that the Jewish People forfeited when fashioning the Golden Calf. Although during the week our spiritual connection may not be as strong as we would desire, a Jew is automatically connected to HaShem and His Holy Shabbos.
Shabbos in the Daf
Kesubos 28a
The Mishna states that one can testify when he is an adult that when he was young, he went this far on Shabbos. This law refers to how far one can walk until he reaches the techum (the distance of two-thousand amos from a person’s Shabbos residence which he is permitted to travel on Shabbos). One of the most precious experiences that we can offer our children is the Holy Shabbos, when we spend time together as a family, delighting in the day that HaShem bestowed upon His Chosen People. These experiences will serve as good memories for our children when they grow up and they will be able to share their experiences with their children, thus continuing the tradition of observing the Shabbos faithful.
Shabbos in Halacha
Cooked noodles can be added to hot soup that is still in a pot (kli rishon) provided that the pot is first removed from the blech.
Shabbos in Numbers and Words
In the Shabbos Maariv prayer we recite the words ufros aleinu Sukkas shloemecha, and spread over us the shelter of Your peace. The word Sukkah (samach, kof, hey) in mispar katan, digit sum, equals thirteen. Shabbos reflects the Oneness of HaShem, so it is appropriate that we make this request specifically on Shabbos. The commentators write that the word Sukkah equals in gematria the Names of HaShem, which are HaShem and Ad-ony (91). This also reflects the Oneness of HaShem.
Shabbos: Ta’am HaChaim Sukkos 5768
is sponsored anonymously
Have a wonderful and delightful Shabbos, and a superb Yom Tov
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to bentopoftheline@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos in the Parashah
This Shabbos is the festival of Sukkos, when we commemorate the fact that HaShem enveloped the Jewish People in the Wilderness with the Clouds of Glory. The Ksav Sofer raises a profound question. Why do we commemorate the miracle of the Clouds of Glory, whereas there is no apparent commemoration for the other miracles that HaShem performed for the Jewish People in the Wilderness? We do not commemorate the daily manna that HaShem proffered to the Jewish People and we do not commemorate the miracle of the well of Miriam that journeyed with the Jewish People for forty years. What is unique about the Clouds of Glory that we commemorate their protection of the Jewish People? To answer this question, we must understand the various miracles that HaShem performs for the Jewish People. There are certain miracles that HaShem performs for us that save us from danger. One example of such a miracle is when the Amorites hid in the caves of the mountains with the intent of ambushing the Jewish People. Hashem performed a miracle and the mountains joined together, thus crushing and killing the Amorites. A different type of miracle that HaShem performed for the Jewish People was the ten plagues in Egypt which served as a punishment for the Egyptians and simultaneously demonstrated that HaShem loves the Jewish People. The miracles of the daily manna and the well of Miriam demonstrated HaShem’s love for the Jewish People. The Clouds of Glory were a reflection of HaShem’s love for the Jewish People, but they also served as a protection for the Jewish People. Furthermore, the Baal HaTurim (Bamidbar 22:5) writes that while the Jewish People were able to see him, he was not able to see the Jewish People, as they were surrounded by the Clouds of Glory. It is noteworthy that the Medrash (Sifri) states that there were seven Clouds of Glory. We are biblically required to dwell in the Sukkah for seven days. Shabbos is the seventh day of the week. The Medrash states that all sevens are cherished and holy. Commemorating the miracle of the clouds of Glory is not merely a commemoration of a miracle. Rather, the Sukkah, which is symbolic of the Clouds of Glory, demonstrates how HaShem loves the Jewish People, and how we are distinct from the rest of the world. The Yaavetz writes in his Siddur that the greatest miracle of all time is that the Jewish People have survived all the exiles and all the persecutions. What better way is there to commemorate this miracle than by celebrating the festival of Sukkos? The word Sukkah is normally translated as covering. Alternatively, the word Sukkah is derived from the word sach, which means to look (See Rashi Bereishis 11:29). This interpretation reflects on the dual functionality of Sukkos. One aspect of the Sukkah is that we conceal ourselves in the Sukkah, as the Sukkah reflects HaShem’s protection of us from the outside world. On the other hand, however, the Sukkah demonstrates how after Yom Kippur HaShem grants us a new perspective on life, where we can actually “see” the Clouds of Glory. Similarly, Shabbos is a day when HaShem shows His love for the Jewish People. Additionally, as we recite in the Shabbos Shacharis prayers, HaShem did not prefer the Shabbos to the nations of the world. Rather, Hashem gave it with love to the Jewish People, whom He has chosen. Sukkos and Shabbos both reflect on HaShem’s love for the Jewish People, and that are distinct from the nations of the world. Let us use this Divine opportunity to study HaShem’s Torah, perform the unique mitzvos of dwelling in the Sukkah and taking the Four Species, and then HaShem will allow us to merit what is said (Amos 9: 11) bayom hahu akim es Sukkas Dovid hanofeles, on that day I will establish the booth of Dovid that is fallen, with the arrival of Moshiach Tzidkeinu, speedily in our days.
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech yachid umeyuchad, King Who is unique and Whose uniqueness is proclaimed. One must wonder why we refer to HaShem as a unique king. Is not the fact that HaShem is the King of all kings sufficient praise? Why do we need to mention that HaShem is unique? Perhaps the answer to this question is that it is not sufficient to declare that HaShem is the King of all kings, because this praise may merely indicate that the other kings have power and HaShem has more power. When we declare that HaShem is unique, which defines HaShem’s Oneness, we are declaring that HaShem is the only true king, and all other kings are merely a reflection of HaShem’s kingship in this world.
Shabbos in Tefillah
Ribbon kol hamaasim, Master of all deeds. What does it mean that HaShem is Master of all deeds? One explanation is that HaShem is Master of all of our deeds. The Sfas Emes writes that we are merely akin to an axe in the hands of a woodchopper. When we perform an action, we are not merely fulfilling HaShem’s will. HaShem Himself in His glory is involved in every action that we perform, and thus it is fitting to praise HaShem as Master of all deeds.
Shabbos Story
One year on Sukkos a German Jew ran into the Sukkah of Reb Levi Yitzchak of Berditchev, crying, “gevalt, Rebbe, my seven good friends have left me.” The gabbai of the Rebbe was disturbed by this strange behavior. Who was this person who was carrying on to the Rebbe about having been forsaken by his seven good friends? Although the gabbai attempted to chase the man away, the Rebbe intervened and whispered something in the man’s ear. The stranger was placated and he left in a joyous state. Some time after the Rebbe passed away, the Rebbe’s son Reb Eliezer became the new Rebbe. One year, due to health reasons, Reb Eliezer was required to be in Vienna for Sukkos. When the Rebbe entered the Sukkah of his host on the first night of Sukkos, he was amazed to see the seven holy Ushpizin sitting in the Sukkah. When the Rebbe queried his host regarding this phenomenon, the man smiled and said, “Rebbe, do you not recognize me?” I am the German Jew who burst into your father’s Sukkah one year, lamenting the fact that my seven friends had deserted me. Reb Eliezer now recalled the incident. The host then explained the entire story. “I was a diamond merchant and I dealt with precious and rare stones. It was my custom that every year in honor of Sukkos I would display my most exquisite jewel that I possessed in my Sukkah. If I were to come across a nicer jewel during the year, I would set aside the jewel that I had used the previous year and use the new jewel in my Sukkah. In the merit of this mitzvah I would merit having the Ushpizin grace my Sukkah every year. One year I designated a very special stone for my Sukkah. Subsequently, a powerful king in Arabia desired this particular stone for his crown. Initially I resisted all offers for the stone, but when they offered me ten times the value of the stone, I succumbed and sold the stone. That year when I entered the Sukkah, I nearly fainted when I did not see the Holy Ushpizin. I understood that I was being punished for having sold the precious jewel. I was very depressed that Sukkos, until a friend of mine suggested that I ask the advice of the holy Berditchev. The Rebbe calmed me down and told me that if I were to accept on myself to adhere to my custom and not sell the stone I set aside for any price, the Ushpizin would return. And, the host said with a smile, “you see with your own eyes that the blessing of the Rebbe came true.” The host then invited the new Rebbe to recite Kiddush in the presence of the seven distinguished guests.
Shabbos in Navi
Yehoshua Chapter 4
In this chapter HaShem instructs Yehoshua to choose twelve men, one from each tribe, and that each man should remove one stone from the middle of the Jordan River and carry the stone across the river and set the stone in their place of lodging. The purpose of removing these stones was so that future generations will know that the waters of the Jordan River were cut off before the Ark of the Covenant of HaShem. After following the instructions of Yehoshua, Yehoshua erected twelve other stones in the Jordan River and they remained there until this day. We have written previously that Tzadok HaKohen from Lublin writes that the commandment regarding Shabbos observance is mentioned twelve times in the Torah. We know that there are twenty-four chapters in Maseches Shabbos, and the Shabbos is compared to a bride, who is adorned with twenty-four jewels mentioned in the Book of Yeshaya. It would appear that the number twelve regarding Shabbos reflects the Jewish People, who consist of twelve tribes. Twelve reflects Shabbos, and twelve reflects the Jewish People, who function as the partner of Shabbos. Twelve and twelve is twenty-four, which is the number of jewels that the bride wears. When the Jewish People are married, i.e. in observance of the Shabbos, they are worthy of the jewels of the bride. This may be the explanation for the statement in the Zohar that on Shabbos, Moshe returns the crowns that the Jewish People forfeited when fashioning the Golden Calf. Although during the week our spiritual connection may not be as strong as we would desire, a Jew is automatically connected to HaShem and His Holy Shabbos.
Shabbos in the Daf
Kesubos 28a
The Mishna states that one can testify when he is an adult that when he was young, he went this far on Shabbos. This law refers to how far one can walk until he reaches the techum (the distance of two-thousand amos from a person’s Shabbos residence which he is permitted to travel on Shabbos). One of the most precious experiences that we can offer our children is the Holy Shabbos, when we spend time together as a family, delighting in the day that HaShem bestowed upon His Chosen People. These experiences will serve as good memories for our children when they grow up and they will be able to share their experiences with their children, thus continuing the tradition of observing the Shabbos faithful.
Shabbos in Halacha
Cooked noodles can be added to hot soup that is still in a pot (kli rishon) provided that the pot is first removed from the blech.
Shabbos in Numbers and Words
In the Shabbos Maariv prayer we recite the words ufros aleinu Sukkas shloemecha, and spread over us the shelter of Your peace. The word Sukkah (samach, kof, hey) in mispar katan, digit sum, equals thirteen. Shabbos reflects the Oneness of HaShem, so it is appropriate that we make this request specifically on Shabbos. The commentators write that the word Sukkah equals in gematria the Names of HaShem, which are HaShem and Ad-ony (91). This also reflects the Oneness of HaShem.
Shabbos: Ta’am HaChaim Sukkos 5768
is sponsored anonymously
Have a wonderful and delightful Shabbos, and a superb Yom Tov
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to bentopoftheline@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
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