Shabbos: Ta’am HaChaim Parashas Vayeitzei 5769

שבת טעם החיים פרשת ויצא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayeitzei 5769
Shabbos and sustenance
Introduction
In this week’s parashah the Torah relates how Yaakov went to the house of Lavan in search of a wife. Lavan subsequently offered to compensate Yaakov for the labor that Yaakov performed and Lavan attempted to trick Yaakov out of his wages. The simple lesson from this incident is that one has to be cunning when engaged in business with someone who is dishonest. However, there is also a deeper meaning to Yaakov’s dealings with Lavan.
The unwarranted hatred of Lavan towards Yaakov
We are accustomed to understanding the episode with Yaakov and Lavan as a case of good guy and bad guy, i.e. Yaakov is the hero and Lavan is the villain. While this may be true on a superficial level, this episode contains within it a profound lesson for all of us. In the Hagadah Shel Pesach we recite the words tzei ulemad mah bakeish Lavan haArami laasos liYaaakov Avinu shePharaoh lo gazar ela al hazecharim viLavan bikeish laakor es hakol, go and learn what Lavan the Aramean planned to do our father Yaakov. For Pharaoh decreed only that the male children should be put to death, but Lavan had planned to uproot all. The Maharal (Gevuros HaShem §54) raises a difficulty with this passage. Why is it that the author of the Hagadah makes no mention of the evil schemes of Esav and only mentions the diabolical plans of Lavan to Yaakov? This is even more difficult in light of the fact that the Torah explicitly states that Esav sought to kill Yaakov whereas there is no mention in the Torah that Lavan sought to eradicate Yaakov and his entire family. The Maharal explains in a lengthy thesis that unlike Esav who hated Yaakov for stealing his blessings, Lavan and Pharaoh both hated Yaakov and the Jewish People without a justifiable reason. The Maharal writes that Yaakov and Lavan were diametrically opposite of each other, and the Sifri even states that Yaakov descended to Aram to destroy Lavan. Ultimately Lavan sought to destroy Yaakov and although he was unsuccessful, the Torah deems it as if he had destroyed him. The Maharal concludes his explanation by writing that the country of Aram, represented by Lavan, did not exist as an entity. The Jewish People, however, are a real existing entity. Thus, it follows that when a non-entity like Lavan is opposed to an entity like Yaakov and the Jewish People, the non-entity will seek to entirely destroy the entity. It was for this reason that Lavan sought to entirely destroy Yaakov and his household.
Yaakov drained Lavan of all his material gains
The Targum Yonasan and the Targum Yerushalmi (Bereishis 31:22) write that Lavan knew that Yaakov and his family fled because the shepherds discovered that there was no water in the well with which to give the animals to drink. It was then that Lavan realized that it was in the merit of Yaakov that for twenty years he had water for himself and for his animals. The Pinei Menachem writes that this means that Yaakov succeeded in taking out all the holy sparks from Lavan and his household, so by fleeing with his wives and children, Yaakov essentially caused that Lavan did not remain with anything.
The Shabbos connection
From the words of the Maharal and the Pinei Menachem we see that our biggest enemies in reality do not amount to anything. This idea can be applied to ones daily struggle of earning a livelihood. It is very easy for one to delude himself into thinking that it is his efforts or lack thereof that contributes to his success, or, Heaven forbid, failure, in earning a living. In reality, however, there could be nothing further from the truth. The Zohar states that all the blessings that are found during the week have their source in the Holy Shabbos. Thus, the weekday is akin to Lavan, who appears to be a formidable foe but is essentially a non-entity. The weekday is an illusion that allows one to think that his efforts are creating his financial success, but it is really Shabbos that brings one success. The goal of a Jew must be to, so to speak, use the Shabbos to take out all the holy sparks from the weekday. The Gemara (Shabbos 118b) and Medrash teach us that Yaakov, more than the other Patriarchs, reflects the ideals of Shabbos. Thus, instead of Lavan tricking Yaakov, it was ultimately Yaakov who tricked Lavan and drained him of any material gains. Similarly, one may delude himself to thinking that his efforts during the week provide for him on Shabbos, when, in truth, it is the Shabbos that sustains him the entire week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Shomrav vizochrov heimah meidim ki lishisha kol biruim viomdim, those who protect and those who remember it – they bear witness that in six says all was created and still endures. The word kol, besides meaning all, also connotes the concept of desire, as it is said vayechal Elokim bayom hashevii, by the seventh day G-d completed His work. The Targum Yerushalmi renders the word vayechal to mean vichamad, and He desired. Thus, we are declaring here that the six days all were waiting in anticipation for the Holy Shabbos. This is what it means that the six days were created and enduring. The word omdim can be interpreted to mean the six days were standing in anticipation for the Holy Shabbos.
Shabbos in Tefillah
HaShem and His praises are infinite
Tisbareich moshieinu al kol shevach maasei yadecho vial miorei ohr sheyatzarta heimah yifaarucha selah, may You be blessed, our Savior, beyond all the praises of Your handiwork and beyond the brilliant luminaries that You have formed – may they glorify You – selah. This passage is difficult to understand. Why do we declare that HaShem should be blessed beyond all praises? We know that the word baruch really does not mean blessed. Rather, baruch means that HaShem is the Source of all blessings. This being the case, how can we say that HaShem should be the Source of all blessings beyond our praises? It would seem that our praises and HaShem being the Source of all blessings are mutually exclusive. Perhaps the solution to this enigma is that it is easy for one think that by praising HaShem one has discharged his obligation of praising HaShem. The passage here thus demonstrates that contrary to this supposition, HaShem is the Source of all blessings, and just like HaShem is infinite , praising HaShem is also infinite. Thus, in reality one can never praise HaShem enough, and one has to be aware of this limitation.

Shabbos Story
What you don’t know won’t hurt him
Rabbi Eliyahu Hoffman writes: When Reb Shimon Goldfling (names have been changed) disembarked from his bus travelling from Bnei Brak to Tel Aviv that fateful winter day, he forgot one crucial thing: his briefcase. In his briefcase were his appointment book (which contained his schedule of appointments for the day), his cell phone, his lunch, and numerous other papers and documents. Without it, he was lost. He had realized his error within 30 seconds of the bus having pulled away, yet it was too late to do anything. Using a pay phone, he contacted the bus company’s head office, relating his predicament, and asking them to call him back at the pay phone as soon as a driver reported finding a briefcase. Then he began waiting. And waiting. Every half-hour, he would call the head office to enquire if anything had been reported; and every half-hour they assured him that nothing had been reported yet, but that they’d call him as soon as anything turned up. As the hours passed, so did the missed appointments. Reb Shimon could feel his blood pressure rising with each tick of the clock.
Finally, in the late afternoon, the pay phone rang. They had his briefcase. It had been located by a cleaning crew in a station a few blocks away. Reb Shimon claimed his briefcase. The day was a complete write-off. He opened his briefcase, and noticed there were 12 messages on his cell phone. Intrigued, Reb Shimon began listening:
Message 1: “Hello, Mr. Goldfling, this is Rabbi Silver of you son, Moishie’s, Yeshiva. I tried calling your wife at home, but no one answers. We have a small problem here. We took the boys on a hike, and Moishie seems to have become lost. We've been searching for twenty minutes, and I'm getting concerned. Please call back as soon as you get this message.” Reb Shimon felt his already elevated blood pressure go up a notch.
Message 2: “Hello, this is Rabbi Silver again. Please call me as soon as you can. We’ve been searching for almost an hour, and we can’t find Moishie. I’m very nervous. I’m calling in the army.”
Message 3: “Hello, Mr. Goldfling, are you there? We have soldiers combing the area. They’re bringing in helicopters as well.”
Message 4: “Hello, this is Rabbi Silver. Moishie has been found. He seems to have fallen off a small cliff. He’s not conscious, and the army is transporting him by helicopter to the nearest hospital. I am going along. Please call back!”
Message 5: “Mr. Goldfling, we just arrived at the hospital. Moishie is still unconscious, and is being examined right now by the doctors. I'll let you know what they say as soon as they're finished.”
Message 6: “Hello, Mr. Goldfling, this is Dr. Schlisser. Moishie seems to have sustained a serious blow to his head. There may be swelling in the brain. He has not, as yet, shown any response to stimulation. I am very concerned. Please call us at the hospital as soon as you receive this message. We may need to operate to relieve the swelling.” Reb Shimon could feel his body beginning to tremble. He sat down on a bench in the bus station in a daze.
Message 7: “Dr. Schlisser again. It doesn’t look good. If I don’t get any response to stimulation within the next 20 minutes, I’m going to have to operate.”
Message 8: “Hello, Mr. Goldfling, this is Dr. Schlisser. I myself don’t quite know what happened. Moishie has suddenly begun responding to stimulation. This is very positive. I'm putting off operating for now.”
Message 9: “Mr. Goldfling - this has to be a miracle! Moishie has regained consciousness. He is talking coherently, although he remembers nothing of the hike or his fall. But this is to be expected. I’m going to keep him in emergency for observation. I will advise you as to his progress.”
Message 10: “This is Dr. Schlisser. We’ve been observing Moishie for over an hour. He seems fine (but he refuses to eat hospital food!). I just got off the phone with your wife, Rutie. It seems she was out doing errands for most of the day. Anyway, I'm satisfied with Moishie’s progress, and we're sending him home with an ambulance. Moishie should consider himself one very lucky boy! For a while there, things were touch-and-go.”
Message 11: “Hello, Tatty, this is Moishie. I don’t really know what happened. I woke up in a hospital room this afternoon surrounded by doctors and nurses. They told me I fell off a cliff. I feel okay now; my head hurts, and I’m hungry. Why aren’t you answering your cell phone?”
Message 12: “Shimon, this is Rutie. You have no idea of what’s gone on today! It’s too long to tell you over the phone. Baruch Hashem everything’s fine now. Where are you, anyway? It’s late! Please come home as soon as you can.”
Reb Shimon could feel the blood beginning to return to his flushed face. In the space of four minutes, he had just lived through what should have been the most stressful day of his life. The more he thought about it, the more he realized how grateful he was for having forgotten his briefcase on the bus. Imagine, he thought, if I would have had my cell phone. I would have spent my day in absolute terror, not knowing for hours whether Moishie would live, or, G-d forbid, die. Imagine the rushed trip to the hospital, agonizing over the decision of whether to operate or not. It would, he thought, surely have sent me into a state of nervous breakdown.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 19

Maintaining Shabbos during the week

In this chapter we learn how Yonasan convinced his father Shaul to spare Dovid’s life and Shaul agreed. Later on, however, a spirit of melancholy befell Shaul and he sought to kill Dovid, so Dovid had to flee. When Shaul discovered that Dovid was with Shmuel, Shaul sent messengers to have Dovid killed. The messengers arrived and they saw Shmuel prophesying and they began to prophesize. This happened with all the messengers that Shaul sent and eventually Shaul himself arrived and he began to prophesize. This incident bears a profound lesson for us. We can spend the entire week engaged in matters that are not necessarily spiritual and then the Holy Shabbos arrives. One would think that after experiencing the holiness and purity of Shabbos one would find it extremely difficult to go back into the week as if nothing had occurred. Unfortunately even after Shaul experienced this stage of prophecy he continued in his pursuit of Dovid. Let us hope that HaShem will allow us to taste the beauty of Shabbos and to take that exalted spiritual level with us into the weekday.



Shabbos in Agadah

Shabbos is a day of remembrance

The Gemara states that prior to the birth of a child, an angel strikes the child on his lip and the child forgets all the Torah that he studied with the angel while inside his mother. The Pinei Menachem writes that the custom is to have a Shalom zachor on the Shabbos that occurs after the birth of a male child, as it is akin to comforting the mourners. A child who knew all of the Torah and then forgot it requires consolation. The Pinei Menachem wonders why this is done on Shabbos and not immediately after birth or at the bris, and furthermore, Shabbos is a not a time of mourning. The Pinei Menachem answers that Shabbos is the world of remembrance, and that is when the child can have a connection to what he learned prior to his birth. This idea is similar to what is brought in Sefarim that one who rectifies himself in this world can attain the knowledge of Torah that he studied prior to birth. This can occur specifically on Shabbos which is referred to as a day of the souls.

Shabbos in Halacha

Returning in a different pot

When one is permitted to return a pot, one would also be allowed to pour the food from one pot to another and return the new pot to the blech. This halacha has important ramifications. If cholent or any food is on the verge of drying out, one is allowed to take a kettle from the blech and add some of its boiled water to the cholent.

Shabbos Challenge Question

Last week we posed the question: the Medrashim mention associations between Avraham and Yaakov to Shabbos. It would seem that Yitzchak is not mentioned regarding Shabbos. What could possibly be the association between Yitzchak and Shabbos and why is not mentioned?

It is noteworthy that in the Shabbos mincha prayer we recite the words Avraham yagel Yitzchak yiranein Yaakov uvanav yanuhcu vo, Avraham would rejoice, Yitzchak would exult, Yaakov and his children would rest on it. The word yiranein is equal in gematria to 310, and this is the same gematria as the word yeish. The Mishna (Uktzin 3:12) tells us that HaShem will give as a heritage to the righteous three hundred and ten worlds, as it is said (Mishlei 8:21) lihanchil ohavai yeish, I have what to bequeath to those who love me. Yitzchak was deemed to be completely detached from this world. In a sense, then, Yitzchak was on the level of Shabbos, as Shabbos is a semblance of the World to Come. Thus, we see an allusion to Yitzchak being associated with Shabbos.

This week’s question is, every week we recite Kabbalas Shabbos as we greet the Shabbos. What is the idea of greeting the Shabbos, which we do not find by any other commandments and we do not greet the festivals? 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 Vayeitzei 5769
Is sponsored in memory of
the Kedoshim who were killed
al Kiddush HaShem in Mumbai, India.
HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.

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.
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
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Doreish Tov on Medrash Rabbah Parashas Vayeitzei 5769 (1)

Doreish Tov on Medrash Rabbah
Parashas Vayeitzei 5769

68:1

The Medrash

The Medrash states that it is said (Bereishis 28:10) vayeitzei Yaakov miBeer Sheva vayeilech Charanah, Yaakov departed from Beer-Sheva and went toward Charan. Rabbi Pinchas in the name of Rabbi Huna bar Pappa commenced with the following verse that states (Mishlei 3:23) az teilech lavetach darkecho… im tishkav lo sifchad, then you will walk on your way securely… when you will lie down you will not fear. The words az teilech lavetach refer to Yaakov as it is said vayeitzei Yaakov. The words … im tishkav lo sifchad refer to Yaakov not fearing from Esav and Lavan. The words vishachavta viaravta shinosecho, you will lie down and your sleep will be pleasant, refers to that what is said (Bereishis 28:11) vayishkav bamakom hahu, and he lay down in that place.

Question on the Medrash

This Medrash appears to be perplexing. Yaakov has just begun to run away from Esav and he will soon encounter the scheming Lavan. Yaakov’s troubles will not end there, however, as the Medrash (Bereishis Rabbah 84:3) later states that Yaakov did not find peace from Esav, tranquility from Lavan nor did he find rest from Dinah, and then came the torment of Yosef. How, then, could the Medrash state that Yaakov did not have to fear from Esav and Lavan?

The deeper intention of the Medrash

It would appear that the Medrash is teaching that the summary of Yaakov’s life was one of turmoil and grief. Yet, at the onset of his travels, Yaakov merited a great revelation in the dream of the ladder. The Medrash (Ibid) states that the righteous seek to dwell in tranquility in this world and the Satan says, “is it not sufficient for the righteous what is prepared for them in the World to Come? They also seek to dwell in tranquility in this world?” Here, however, HaShem allowed Yaakov to dwell in temporary tranquility, so that he could experience this great revelation.

The lesson of the Medrash

It is noteworthy that in the dream that Yaakov has, the Medrash (Vayikra Rabbah 29:2) states that Yaakov saw the angel of Edom ascending and he was concerned that the angel would never descend. HaShem informed Yaakov that even the angel of Edom would have a downfall. Thus, HaShem was demonstrating to Yaakov that by having faith in the beginning of the journey, he would ultimately have nothing to fear from Esav and his descendants. These Medrashim teach us the importance of faith in HaShem. When we commence on a mission we must realize that there will be obstacles, but our initial faith in HaShem will carry us through to experience success.

Shabbos: Ta'am HaChaim Vayeitzei 5768

Shabbos: Ta’am HaChaim Vayeitzei 5768

Shabbos in the Parashah

In this week’s parashah it is said (Breishis 29:1-3) vayisa Yaakov raglav vayeilech artzah vnei kedem vayar vehinei beer basadeh vehinei sham shelosha edrei tzon rovtzim aleha ki min habeer hahi yashku haadarim vihaeven gedolah al pi habeer vineesfu shama chol haadarim vigalilu es haeven meial pi habeer vishishku es hatzon viheishivu es haeven al pi habeer limkomah, so Yaakov lifted up his feet, and went toward the land of the easterners. He looked, and behold-a well in the field! And behold! Three flocks of sheep lay there beside it, for from that well they would water the flocks, and the stone over the mouth of the well was large. When all the flocks would be assembled there they would roll the stone from the mouth of the well and water the sheep; then they would put back the stone over the mouth of the well, in its place. The Ramban cites the Medrash (Bereishis Rabbah 70:8) that states that this entire episode regarding the wells and the shepherds removing the large stone alludes to the pilgrimage of the Jewish People on the three festivals and the drawing of the water alludes to the receiving of Divine Inspiration. The replacement of the stone alludes to the festival in the future at the time of the Ultimate Redemption. If we were to continue in the vein of the Medrash, we can suggest that the subsequent verses refers to Shabbos, which we find juxtaposed to the mention of the festivals in Parashas Emor. Thus, we read that Yaakov queries the people regarding their origins, and they respond that they are from Charan. This can allude to the idea that the weekday is akin to anger, as we find in the beginning of the parashah where it is said (Bereishis 28:10) vayeitzei Yaakov mibeer sheva vayeilech Charana, Yaakov departed Beer Sheva and went toward Charan. This verse can be interpreted homiletically to read that Yaakov left Beer Sheva, i.e. he entered into Shabbos, the seventh day, and Charan, i.e. anger, left. Yaakov then asks if they know Lavan. What was the purpose of Yaakov asking this question? Perhaps the idea is that the Shem MiShmuel writes that Calev and Pinchas, the two spies sent by Yehoshua, understood from Rachav that the inhabitants of the land were subdued, because Rachav was Lilis, the great demon. Once Rachav acknowledged that the inhabitants were fearful of the Jewish People, the spies knew that the land would be conquered by the Jewish People. Thus, Yaakov was wondering how Lavan was faring and if he would be able to be victorious over Lavan and his evil schemes. The shepherds responded that they know who Lavan is, i.e. that he is Balaam, the master sorcerer (see Gemara Sanhedrin 105a and Rashi Ibid; Targum Yonasan Bamidbar 22:5). Yaakov then queried them if there was peace by Lavan and they responded with the word shalom, peace. The Baal HaTurim notes that Yaakov asked haShalom lo, is there peace with him, and the shepherds responded shalom, peace. The Baal HaTurim writes that they did not answer that Lavan had peace, as it is said (Yeshaya 57:21) ein shalom amar Elokai larishaim, ‘there is no peace,’ said my G-d, ‘for the wicked.’ Based on what we have mentioned previously, we can suggest that Yaakov, who reflects Shabbos, wished to know how he could subdue Lavan, who in a later reincarnation would be Balaam. The shepherds responded, shalom, peace. The Gemara (Shabbos 119b) states that when a Jew arrives home from shul on Friday night, he is escorted by two angels, one good and one evil. If when he arrives home and finds the lamp burning, the table set and his bed made, the good angel says, “may it be the will of HaShem that it should be this way the next Shabbos as well,” and the bad angel is forced to answer amen against his will. If the table is not set, however, then the bad angel says, “May it be the will of HaShem that it should be this way the next Shabbos as well,” and the good angel is forced to answer amen against his will. Thus, the shepherds were intimating to Yaakov that the manner in which to subdue Lavan would be by Yaakov conducting himself properly and then Lavan, i.e. Balaam, would be forced to answer amen. It is noteworthy that the Ohr HaChaim HaKadosh (Bamidbar 23:24) explains that this is the rationale for why the Torah records the blessings that Balaam proffered on the Jewish People, as HaShem desired that the evil angel, i.e. Balaam, be forced to acknowledge that the Jewish People are blessed. Hashem should allow us to merit the holiness of Shabbos of which it is said (Prayer of Kegavna recited by Nusach Sefard) “when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side [any trace of evil], all harsh judgments are removed from her.”

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech podeh umatzil, King Who redeems and rescues. What is the distinction between podeh and matzil? Are not redeeming and rescuing one and the same? A perusal of Scripture reveals that the word padah is associated with spiritual deliverance, whereas the word matzil is associated with physical deliverance,. Thus, we are declaring that HaShem is the King Who redeems us spiritually from all evil and HaShem also rescues us from any physical danger.

Shabbos in Tefillah

Hakol yeromimucha selah yotzeir hakol, All will exalt You, Selah! You Who forms everything. What does the word Selah mean? It is interesting to note that the word Selah is similar to the word soles, which means fine flour. It is also said (Yeshaya 57:14) viamar solu soul panu derech harimu michshol miderech ami, He will say, “Pave, pave! Clear the road! Remove the obstacle from My people’s path.” Although the standard translation of the word Selah is eternal, we can suggest that Selah connotes that HaShem is pure and refined, and we must strive to emulate HaShem in this manner. We are fortunate to have the opportunity to praise HaShem, so we must refine and purify ourselves so we can be worthy of praising HaShem.

Shabbos Story

In the city of Cracow resided an elderly, wealthy Jew, Reb Shimon. His wealth was well known to the people of Cracow; just as well known, however, was his stinginess. All the days of his life, he did not so much as give one coin to tzedakah. Thus his nickname: “Shimon the Miser.” One day, Reb Shimon passed away. The town’s burial society decided to bury him in a disgraceful manner and lay him to rest on the outskirts of the cemetery, a place reserved for the lowly members of the town. That Friday afternoon, the rabbi of Cracow, Rabbi Yom Tov Lipman Heller (author of “Tosafos Yom Tov”), sat in his home engaged in Torah study. Suddenly, he heard a faint knock at the door. “Come in,” the rabbi called out. The door opened and in walked Reb Zalman, one of the poor men of Cracow. “Rebbe,” said Reb Zalman, “could you please help me? This week, I do not have even one coin in order to buy food for Shabbos.” “What do you mean by, ‘this week’?” asked Rabbi Heller. “What did you do until this week?” “Until this week,” answered Reb Zalman, “every Friday morning, I would find an envelope placed under my door containing the amount of money I need to buy food for Shabbos. Yet this morning, I checked under my door and there was no envelope! I am therefore left without any money to buy Shabbos food." While they were conversing, there was another knock at the door. Another pauper walked in; he, too, came to ask for money for Shabbos. He was followed by another pauper and yet another.... They all had the same request: “Rabbi, please provide us with our Shabbos needs.” The wise rabbi deduced that the man who had passed away that week, an individual who everyone had thought to be a miser, was in reality a hidden tzaddik who had performed the mitzvah of tzedakah with utmost secrecy. Every week, Reb Shimon had apparently provided scores of Cracow’s poor with the funds to acquire their Shabbos needs. The rabbi made a public announcement: “I order the entire community to gather in the shul at once!” The rabbi, wrapped in his tallis, ascended the podium, opened the ark, and declared, “We, the people of Cracow, are gathered here today in order to beg forgiveness from one of the tzaddikim that lived in our midst. His greatness went unnoticed by us; we denigrated him and called him, ‘The Miser.’ “In the name of the entire community,” cried the rabbi, “I hereby beg for total forgiveness from Reb Shimon, who was a righteous and holy Jew!” Years later, when it came time for Rabbi Heller to depart to his Heavenly abode, he requested to be buried next to the tzaddik, Reb Shimon.

Shabbos in Navi

Yehoshua Chapter 11

In this chapter the Navi continues to elaborate on the conquest of Eretz Yisroel. It is said that Yehoshua defeated many kings and destroyed their cities. It is said further that not one city made peace with the Jewish People except for the Chivi, inhabitants of Giveon. This was due to the fact that HaShem hardened their hearts toward battle against the Jewish People in order to destroy them-that they not find favor-so that they would be exterminated, as HaShem had commanded Moshe. The Gemara (Sanhedrin 58b) states that a gentile who observes Shabbos is liable the death penalty. The Zohar states that Shabbos is shalom, peace. Perhaps this is an additional reason why the nations refused to make peace with the Jewish People. Only a Jew can experience true peace, whereas a gentile, who is prohibited from observing Shabbos, cannot experience true peace.

Shabbos in Agadah

The Medrash (Bereishis Rabbah 11:7) states that Yaakov reflects Shabbos. Why is it that Yaakov has more of a connection to Shabbos than the other Patriarchs? Perhaps the idea is that Yaakov was subject to exile, whereas Avraham and Yitzchak were not exiled from their homeland for a lengthy period of time. Shabbos means to rest, and it was specifically Yaakov who was able to appreciate the rest from the hardships of exile. This idea can also help us understand why the World to Come is referred to as a day that is completely Shabbos. Given the fact that the majority of our history we have been in exile, it is only fitting that our reward be that we merit Shabbos for eternity.

Shabbos in Halacha

One is prohibited from pouring hot water from a kettle or urn (kli rishon) into a cup containing some cold water. One can, however, add a small amount of hot water to a larger quantity of cold water, as long as the resulting mixture will not be yad soledes bo.

Shabbos in Numbers and Words

The Medrash states that shamor, safeguard the Shabbos, and zachor, remember the Shabbos, were said by HaShem in one utterance. The word shamar (without the letter vav) in mispar katan, digit sum, equals 9, and the word Shabbos in mispar katan also equals 9. The word zachar (without the letter vav) in mispar katan equals 11, and 1+1=2, which denotes the concept that everything on Shabbos is double.

Shabbos: Ta’am HaChaim Vayeitzei 5768

I will iy”h deliver a class in Navi this Friday night at my home

at 26100 Marlowe Place in Oak Park.

We will be studying Sefer Shmuel, the first Perek.

The class will be 8:30-9:15 and there will be Oneg Shabbos

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to bentopoftheline@gmail.com

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