Shabbos: Ta’am HaChaim Vayikra 5770

שבת טעם החיים ויקרא תש"ע
Shabbos: Ta’am HaChaim Vayikra 5770

Korbanos is all about coming close to HaShem

Introduction
דבר אל בני ישראל ואמרת אלהם אדם כי יקריב מכם קרבן לה' מן הבהמה מן הבקר ומן הצאן תקריבו את קרבנכם, speak to the Children of Israel and say to them: when a man among you brings an offering to HaShem: from animals – from the cattle or from the flock shall you bring your offering. (Vayikra 1:2)
Korbanos. Sacrifices. This is the short description of the Book of the Torah that we commence reading this week. Rav Zalman Sorotzkin, in his classic work Oznaim LaTorah, writes in his introduction to Vayikra that because people distance themselves from studying the complex laws of the sacrifices, he has made it user friendly by incorporating the exegesis of the Gemara into his commentary. Nonetheless, the laws of sacrifices are difficult and abstract. What approach can the casual student of Chumash adopt regarding the intricate and detailed study of the sacrifices?
The Korban Pesach was a sacrifice of oneness and unity
In order to gain an appreciation of the laws regarding the sacrifices, it would be worthwhile to examine the concept of the Korban Pesach, the Paschal Lamb that the Jewish People offered when the Bais HaMikdash was in existence. The Maharal (Gevuros HaShem § 60) makes note of the idea that many of the laws that are said regarding the Korban Pesach are associated with the concept of oneness. A few examples of this theme is that the Torah commands that the Korban Pesach be offered within one group and one is prohibited from breaking a bone of the offering. Furthermore, the Korban Pesach must be eaten with its head, its legs and with its innards, as this form of eating demonstrates the idea of unity. This idea of unity is also reflected in a standard sacrifice. The commentators write that the word Korban is derived from the word karov, which means closeness. Essentially, one who offers a sacrifice to HaShem is attempting to come close to HaShem and to unify HaShem.
Studying the laws of sacrifices is akin to offering them
The study of the laws of sacrifices is unique in that we can be proficient in the laws and yet we are incapable of practicing them. The obstacle we face is that there is no Bais HaMikdash and according to most opinions we have no way of offering sacrifices in modern times. Nonetheless, the Gemara offers us a solution for this difficulty. The Gemara (Menachos 110a) states that one who studies the laws of the sacrifices is deemed to have actually offered the sacrifices. One who takes this statement to heart will surely study the laws in depth, as we certainly all desire to come closer to HaShem and to His Torah.

The Shabbos connection
Those who pray Nusach Sefard on Friday evening recite in the prayer of Kegavna, the words: raza diShabbos ihi Shabbos diisachadas beraza diechod limishrei alah raza diechod, this is the secret of the Shabbos: She [Kingship] is called Shabbos when She becomes united in the secret of Oneness so that G-d’s Oneness may rest upon her. The secret of Shabbos is oneness and unity. The Gemara (Shabbos 118b) tells us that were the Jewish People to observe two Shabbasos, they would immediately be redeemed. We are now in the month of Nissan, and the Gemara (Rosh HaShanah 11a) states that we were redeemed from Egypt in the month of Nissan and the Ultimate Redemption will also occur in Nissan. It is worthwhile for us to unite as a nation and unite with HaShem, His Shabbos and His Torah, and then we will surely be deserving of the redemption, with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Every number has meaning
A Jewish intellectual in post-war England approached Rabbi Yechezkel Abramsky, who headed the London Beth Din, with a cynical question: "In reviewing our Hagadah service," he sniped, "I was shocked at the insertion of ‘Who Knows One', a childish nursery rhyme, at the end. Why would the sages put a silly rhyme - 'One is HaShem, two are the Tablets, three are the fathers,' and so on, at the end of the solemn, intellectual Seder night service? It is very unbecoming!"
Rabbi Abramsky was not shaken. "If you really want to understand the depth of that song, then you must travel north to the town of Gateshead. There you will find a saintly Jew, Reb Elya Lopian. I want you to discuss the meaning of every aspect of life with him. Ask him what the meaning of the sea and fish is; ask him what the meaning of the sun and the moon is. Then ask him what is the meaning of one, of six, of eleven and so on."
The philosopher was very intrigued. He traveled to Gateshead and located the Yeshiva at which Reb Elya served as the Mashgiach (spiritual advisor). He was led into the room where a saintly looking man greeted him warmly.
"Rabbi, I have many questions," the skeptical philosopher began. "What is the meaning of life?" "What is the essence of the stars?"
Rabbi Lopian dealt with each question with patience, depth, and a remarkable clarity. Then the man threw out the baited question. "What is the meaning of the number one?"
Rabbi Lopian's face brightened, his eyes widened, and a broad smile spread across his face. "The meaning of one?" he repeated. "You would like to know the meaning of one? One is HaShem in the heaven and the earth!"
The man was shocked. "What about the depth of the numeral five?"
"Five?" repeated the sage. Why five has tremendous symbolism! It represents the foundation of Judaism - the Five Books of Moses!" The rabbi then went on to explain the mystical connotations that are represented by the number five and exactly how each Book of the Torah symbolizes a component of the sum.
The man left with a new approach and attitude toward the most simple of our rituals. (www.Torah.org)
We don’t cut reeds so we have time to learn
Rav Avraham Yehoshua Heschel, zt”l, the Av Beis Din of Ohel and a close student of the Chasam Sofer, zt”l, recounted that it was the wont of his rebbe to apply everything he heard or saw to Torah. He illustrated this statement with a remarkable story.

Rav Avraham Yehoshua accompanied the Chasam Sofer, zt”l, to a distant town so the latter could have a well deserved summer rest. The two stayed in a very simple village at the home of a simple villager who worked all day long in the field. One evening their host returned home in a despondent mood. He complained to the Chasam Sofer that he had it worse than all the other field workers who were off during the winter months. “I also know how to cut thin reeds which grow in swamps. Since this job can only be done during the winter months, when the swamps are frozen over, I have no rest; not during the summer or even for the duration of the long winter.”

The Chasam Sofer expressed his sympathy and the man left the room. He then turned to his companion and said, “I learned from that simple man a new explanation in Sanhedrin 33. There we find that Rav Ashi says, ‘Are we people who cut reeds in swamps?’ But why did Rav Ashi specifically choose this livelihood to illustrate a person who is not learned? The answer may well be as this simple man just explained: a cutter of reeds in the swamp works during winter and since he is likely to also be preoccupied with his field during the summer months, he never has time to learn. Rav Ashi was saying: since we are not people who cut reeds in swamps, we at least have time to learn during the winter months!” (www.Dafdigest.org)

A Holy Toothless Jew
A Russian Jew once struck up a conversation with his seatmate on a bus in Eretz Yisrael, and in the course of the conversation, described himself as a Yom Kippur Jew. His seatmate immediately thought that he meant that he went to shul only once a year on Yom Kippur. However, the Russian Jew explained to his new friend that he was referring to something else.
He was a soldier in the Russian army following WWII. In order to avoid serving on Yom Kippur, every year he would feign illness. Each Yom Kippur, he would show up at the army doctor and moan over his "toothache" and beg to have his tooth pulled. After his tooth was pulled, he was freed from his duties for the rest of the day. The Russian Jew flashed a toothless smile to his seatmate, and said, "I was in the army for six years and I lost six teeth this way, but at least I never worked on Yom Kippur." (Meoros Daf Yomi)
The Brisker Drasha - Quick & Short, No Time to Nap
The Brisker way was to say short Drashos. As the Brisker Rav would say, the goal is to reach the truth, which can be done quickly with few words. At the wedding of the Brisker Rav’s son Reb Dovid, the Chosson stood up and gave a drasha as was the minhag back then. The son of the great Brisker Rav gave a drasha that lasted a whole of seven minutes.
There was an Adam Gadol who was present who expressed surprise to the Chosson about the brevity of his Drasha. Reb Dovid did not respond and neither did the Brisker Rav. This Gadol then again commented and said that it was befitting the son of the Brisker Rav to give a longer Drasha. At this point the Brisker Rav became a bit agitated in his seat but still remained quiet.
When this Gadol did not give up and made his third remark about the length of the Drasha, the Brisker Rav broke his silence. He said, "Does one need to speak longer? I was at a Chasuna where the Chosson spoke so long that I had time to fall asleep and even wake up again. Even after I awoke the Chosson still had nothing to say." (Rav Moshe Shmuel Shapiro - Zahav MiShva)
What Is Scarier Than The Russian Army?
Reb Yechezkel Levenstein, a Kelmer and a student of the Chafetz Chaim, was the Mashgiach of the Mirrer Yeshiva during their flight from the Nazis through Siberia to Shanghai. Shortly before the war began, the Jews were apprehensive and uncertain about the times ahead. Furthermore, there was great uncertainty about which enemy was the worse of two evils, the Germans or the Russians. A palpable sense of doom was felt everywhere. The yeshiva students had already heard ominous rumors about the vicious behavior of the Russians, and their hatred of everything religious.
R' Levenstein gave a shmues shortly before Rosh Hashanah of 1939, which was also shortly before the official beginning of World War II. R' Chatzkel was aware that he was facing a Bais Hamidrash filled with binei Torah with great fear in their hearts, but he was not pleased with the source of the fear. He said, "It is not because of the Russians that you need to fear. It is only the Yom HaDin that you need to fear." The absolute conviction in R' Chatzkel's voice helped instill emunah and bitachon in the heart of each person present, and fortified them for the difficult times ahead. (Reb Chatzkel) (www.Revach.net)
Shabbos: Ta’am HaChaim Vayikra 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 19

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 19

Tefillah Thoughts

Praying on Chanukah
It is said (Tehillim 18:7) batzar li ekra HaShem viel Elokai ashaveia yishma meiheichalo koli vishavasi lifanav tavo viaznav, in my distress I would call upon HaShem, and to my G-d I would cry [for salvation]. From his abode He would hear my voice, my cry to Him would reach His ears. The Medrash (Medrash Tehillim §18) states that the various expressions of prayer in this verse refer to the different exiles that the Jewish People endured. The words yishma meiheichalo koli alludes to the Greek exile. The reason the heichal is mentioned is because the Bais HaMikdash stood throughout the entire reign of the Greeks. Perhaps this Medrash can be explained according to the words of the Maharal (Ner Mitzvah page 22) who writes that the word heichal equals in gematria 65, and the name Yavan, Greece, equals in gematria 66, symbolizing that the Greeks had one over the heichal. From this Medrash it would appear that with prayer, the Jewish People can be victorious over the Greeks. This idea is also hinted to in the verse that states (Tehillim 20:3) yishlach ezrecho mikodesh umitziyon yisadeka, may He dispatch your help from the Sanctuary, and support you from Tziyon. The first letters of the words yishlach ezrecho mikodesh umitziyon yisadeka equal in gematria the word kol, voice, which alludes to the power of prayer. Thus, the prayers of the Jewish People gain power from the Bais HaMikdash.
Tefillah Teachings

Washing ones hands before praying even after having washed in the morning

If one washed his hands properly in the morning and he is not aware that his hands became soiled, since he was not focused on keeping his hands clean, he must wash them again before praying. This ruling applies even if from the time that he washed his hands until he prayed he studied Torah in between, as studying Torah is also deemed to be an interruption. Nonetheless, he does not need to wash his hands again if he wants to study Torah, recite blessings and Shema. The Pri Megadim, however, writes that one is required to wash his hands again if he wishes to recite Shema.

Tefillah Translated and Elucidated

Yigdal
We must be unified so Hashem will be One
Echod viein yachid kiyichudo, He is One – and there is no unity like His Oneness. We are accustomed to referring to the idea of people getting along with each other as unity. In this passage, however, we discover that the unity of HaShem is the only true unity. Nonetheless, HaShem allowed us a glimpse of His unity by giving us the opportunity to become one with others, and when this occurs with all of mankind, HaShem will be one and His Name will be one.

Tefillah Tale

The Flames That Danced All Night In The Wind
It was the last day of Chanukah. My patience was wearing thin from the promise I made to myself the first night of Chanukah. We live in a small apartment and have quite a few rambunctious kids. With no shortage of menorahs in our home the glasses, wicks, and oil start flying around about half an hour before lighting time. You would think that once we all would light things calm down. Actually that's when the stakes get raised. Nothing is more exciting for a two year old boy than yanking on the table cloth beneath five lit menorahs. So one year I promised myself that no matter what happens I will stay calm and not raise my voice.
There was an added complication to our menorah logistics. In our kitchen where we all lit there is no window to the street so the Rav told me we should light one menorah in the boys’' bedroom facing the street. That menorah had a large base and with no windowsill available we placed it upon a thin radiator in a way that the menorah was dangling halfway in mid-air. You can imagine that this was not pleasant. Especially since my 4 year old son whose bed was directly beneath this menorah felt that since it was in his airspace he can do whatever he wants with it. “Whatever he wants” did not entail standing a few feet away and not touching.
Despite the usual “Mishugas”, that year I managed to stay calm through some trying moments. For the first 7 nights I managed to survive with my promise still intact. Then came the big one “Zois Chanukah”, the culmination of Chanukah. The night the menorah gets filled to capacity, standing room only with all eight lights. The lighting that's going to keep us warm for a whole year. After carefully managing to “load up” my trapeze artist high flying menorah without spilling too much oil I went to call the gang so that we can start the show. Just then I saw the landlord of the airspace, my four year old tzaddik tip toe up to the menorah to get a better look at my fully loaded beauty. What happened next I don’t need to tell you. You probably guessed already. Not only did it fall and shatter the little glasses and spill oil all over the place but the menorah actually snapped at the stem leaving me menorah-less on the last night 15 minutes before candle lighting. Seeing this sight and my little tzaddik standing beside it made the blood rush to my head so quick I nearly exploded. Then catching hold of myself I realized that I needed to somehow get hold of a new Menorah pronto. But where? I quickly ran out of the house killing two birds with one stone (and no children since I was gone from the premises).
The best I could do was find one of those flimsy throwaway menorahs in a local shteebel. So much for my big night. I was going to the big dance with a disposable. When I got home I calmly walked into the house and didn't utter a word of complaint. I somehow managed to convince myself the impossible. That if I can keep my big mouth closed and just smile, Hashem will enjoy my candles more than a nice menorah. Funny how emotions get the better of you. Although now that idea seems obvious back then it was a tough sell.
Anyway, when I got to the window I realized that it was impossible to put the menorah on the ledge because of the way it was built. My wife suggested that I put it on the outside of the window where there was a sizable ledge. Considering that the wind was howling I didn’t think that was feasible since I didn't have one of those glass enclosures. I didn’t even think I’d even be able to light it in those conditions. Since it was too late to start calling a Rav and asking a Shaila I figured I’ll just try it.
The family gathered around and with no hard feelings towards my son, with great skepticism and even a little concern that I was making a bracha livatala, I lit my shamash and attempted to light the menorah. Surprisingly it lit rather easily. Now came the next challenge. How long would it last? The first half hour seemed to take forever. With the wind blowing incessantly the little flames seemed doomed. Boruch Hashem we made it and were home free. After that I left the room to eat supper. After supper I went back fully expecting not to see anything still burning. Lo and behold all eight lights were burning away. I can tell you without exaggeration that these lights took a beating as they were mercilessly pounded by the wind for hours on end, yet they danced and sang all night long. When the last flame finally burned out close to midnight there was not a lick of oil left in the glasses. It was the first time in my life that not one flame died out prematurely.
I am like you. The miracles and great stories always seem to happen to someone else. But by the next morning when the events of the past night finally sunk in I had this amazing feeling as I realized that I too had witnessed my own private miracle. Although it was a disposable menorah I carefully removed it from the windowsill and put it straight on my desk as a remembrance of that special, special night. I always loved to look at the perfectly clean empty glasses and smile. Although I am back to screaming and hollering at the kids it gives me the satisfaction of knowing that once I passed a really big test and it gives me hope that one day I can finally rid myself of anger for once and for all.
In fact over the past year I passed another big test. We moved houses and as my kids were helping me pack up my home office one of them took my precious disposable menorah/trophy and wasn't too careful. When I heard the shattering of glass and turned around to see a frightened young girl (who knew about our miraculous menorah although not the background to it) I didn't even flinch. I just looked up and smiled and said “thanks Hashem I guess I got all the chizuk I needed from your thoughtful gift. It must be time to move on.”
This is a true story submitted by dear friend and avid Revach reader. [Reprinted with permission from Revach.net]







Tefillah Test
The Bais HaMikdash atones for all

Last week we posed the question: the Medrash (Devarim Rabbah 2:10) states that Dovid HaMelech requested from HaShem that He ignore the prayers of the gentiles. Yet, we find elsewhere that the Medrash (Rashi Bereishis 27:28) states that Shlomo HaMelech, Dovid HaMelech’s son, requested from HaShem that He should answer the prayers of a gentile in the Bais HaMikdash regardless of whether the gentile is deserving or not. What is the difference between Dovid HaMelech’s request and Shlomo HaMelech’s request? A friend of mine suggested that perhaps the answer to this question is that Shlomo HaMelech offered his prayer after dedicating the Bais HaMikdash, and the Gemara (Sukkah 55b) states that the Jewish People offered sacrifices in the Bais HaMikdash to atone for the gentiles. It was for this reason that Shlomo HaMelech requested from HaShem that He answer the prayers of the gentiles, whereas in the times of Dovid the Bais HaMikdash had not been built, so there was no need to pray on behalf of the gentiles.

This week’s question is, why do we begin the Maariv prayer with the words vihu rachum yichapeir avon, He, the Merciful One, is forgiving of iniquity. 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 19
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.

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

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 19

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 19

Tefillah Thoughts

Praying on Chanukah
It is said (Tehillim 18:7) batzar li ekra HaShem viel Elokai ashaveia yishma meiheichalo koli vishavasi lifanav tavo viaznav, in my distress I would call upon HaShem, and to my G-d I would cry [for salvation]. From his abode He would hear my voice, my cry to Him would reach His ears. The Medrash (Medrash Tehillim §18) states that the various expressions of prayer in this verse refer to the different exiles that the Jewish People endured. The words yishma meiheichalo koli alludes to the Greek exile. The reason the heichal is mentioned is because the Bais HaMikdash stood throughout the entire reign of the Greeks. Perhaps this Medrash can be explained according to the words of the Maharal (Ner Mitzvah page 22) who writes that the word heichal equals in gematria 65, and the name Yavan, Greece, equals in gematria 66, symbolizing that the Greeks had one over the heichal. From this Medrash it would appear that with prayer, the Jewish People can be victorious over the Greeks. This idea is also hinted to in the verse that states (Tehillim 20:3) yishlach ezrecho mikodesh umitziyon yisadeka, may He dispatch your help from the Sanctuary, and support you from Tziyon. The first letters of the words yishlach ezrecho mikodesh umitziyon yisadeka equal in gematria the word kol, voice, which alludes to the power of prayer. Thus, the prayers of the Jewish People gain power from the Bais HaMikdash.
Tefillah Teachings

Washing ones hands before praying even after having washed in the morning

If one washed his hands properly in the morning and he is not aware that his hands became soiled, since he was not focused on keeping his hands clean, he must wash them again before praying. This ruling applies even if from the time that he washed his hands until he prayed he studied Torah in between, as studying Torah is also deemed to be an interruption. Nonetheless, he does not need to wash his hands again if he wants to study Torah, recite blessings and Shema. The Pri Megadim, however, writes that one is required to wash his hands again if he wishes to recite Shema.

Tefillah Translated and Elucidated

Yigdal
We must be unified so Hashem will be One
Echod viein yachid kiyichudo, He is One – and there is no unity like His Oneness. We are accustomed to referring to the idea of people getting along with each other as unity. In this passage, however, we discover that the unity of HaShem is the only true unity. Nonetheless, HaShem allowed us a glimpse of His unity by giving us the opportunity to become one with others, and when this occurs with all of mankind, HaShem will be one and His Name will be one.

Tefillah Tale

The Flames That Danced All Night In The Wind
It was the last day of Chanukah. My patience was wearing thin from the promise I made to myself the first night of Chanukah. We live in a small apartment and have quite a few rambunctious kids. With no shortage of menorahs in our home the glasses, wicks, and oil start flying around about half an hour before lighting time. You would think that once we all would light things calm down. Actually that's when the stakes get raised. Nothing is more exciting for a two year old boy than yanking on the table cloth beneath five lit menorahs. So one year I promised myself that no matter what happens I will stay calm and not raise my voice.
There was an added complication to our menorah logistics. In our kitchen where we all lit there is no window to the street so the Rav told me we should light one menorah in the boys’' bedroom facing the street. That menorah had a large base and with no windowsill available we placed it upon a thin radiator in a way that the menorah was dangling halfway in mid-air. You can imagine that this was not pleasant. Especially since my 4 year old son whose bed was directly beneath this menorah felt that since it was in his airspace he can do whatever he wants with it. “Whatever he wants” did not entail standing a few feet away and not touching.
Despite the usual “Mishugas”, that year I managed to stay calm through some trying moments. For the first 7 nights I managed to survive with my promise still intact. Then came the big one “Zois Chanukah”, the culmination of Chanukah. The night the menorah gets filled to capacity, standing room only with all eight lights. The lighting that's going to keep us warm for a whole year. After carefully managing to “load up” my trapeze artist high flying menorah without spilling too much oil I went to call the gang so that we can start the show. Just then I saw the landlord of the airspace, my four year old tzaddik tip toe up to the menorah to get a better look at my fully loaded beauty. What happened next I don’t need to tell you. You probably guessed already. Not only did it fall and shatter the little glasses and spill oil all over the place but the menorah actually snapped at the stem leaving me menorah-less on the last night 15 minutes before candle lighting. Seeing this sight and my little tzaddik standing beside it made the blood rush to my head so quick I nearly exploded. Then catching hold of myself I realized that I needed to somehow get hold of a new Menorah pronto. But where? I quickly ran out of the house killing two birds with one stone (and no children since I was gone from the premises).
The best I could do was find one of those flimsy throwaway menorahs in a local shteebel. So much for my big night. I was going to the big dance with a disposable. When I got home I calmly walked into the house and didn't utter a word of complaint. I somehow managed to convince myself the impossible. That if I can keep my big mouth closed and just smile, Hashem will enjoy my candles more than a nice menorah. Funny how emotions get the better of you. Although now that idea seems obvious back then it was a tough sell.
Anyway, when I got to the window I realized that it was impossible to put the menorah on the ledge because of the way it was built. My wife suggested that I put it on the outside of the window where there was a sizable ledge. Considering that the wind was howling I didn’t think that was feasible since I didn't have one of those glass enclosures. I didn’t even think I’d even be able to light it in those conditions. Since it was too late to start calling a Rav and asking a Shaila I figured I’ll just try it.
The family gathered around and with no hard feelings towards my son, with great skepticism and even a little concern that I was making a bracha livatala, I lit my shamash and attempted to light the menorah. Surprisingly it lit rather easily. Now came the next challenge. How long would it last? The first half hour seemed to take forever. With the wind blowing incessantly the little flames seemed doomed. Boruch Hashem we made it and were home free. After that I left the room to eat supper. After supper I went back fully expecting not to see anything still burning. Lo and behold all eight lights were burning away. I can tell you without exaggeration that these lights took a beating as they were mercilessly pounded by the wind for hours on end, yet they danced and sang all night long. When the last flame finally burned out close to midnight there was not a lick of oil left in the glasses. It was the first time in my life that not one flame died out prematurely.
I am like you. The miracles and great stories always seem to happen to someone else. But by the next morning when the events of the past night finally sunk in I had this amazing feeling as I realized that I too had witnessed my own private miracle. Although it was a disposable menorah I carefully removed it from the windowsill and put it straight on my desk as a remembrance of that special, special night. I always loved to look at the perfectly clean empty glasses and smile. Although I am back to screaming and hollering at the kids it gives me the satisfaction of knowing that once I passed a really big test and it gives me hope that one day I can finally rid myself of anger for once and for all.
In fact over the past year I passed another big test. We moved houses and as my kids were helping me pack up my home office one of them took my precious disposable menorah/trophy and wasn't too careful. When I heard the shattering of glass and turned around to see a frightened young girl (who knew about our miraculous menorah although not the background to it) I didn't even flinch. I just looked up and smiled and said “thanks Hashem I guess I got all the chizuk I needed from your thoughtful gift. It must be time to move on.”
This is a true story submitted by dear friend and avid Revach reader. [Reprinted with permission from Revach.net]







Tefillah Test
The Bais HaMikdash atones for all

Last week we posed the question: the Medrash (Devarim Rabbah 2:10) states that Dovid HaMelech requested from HaShem that He ignore the prayers of the gentiles. Yet, we find elsewhere that the Medrash (Rashi Bereishis 27:28) states that Shlomo HaMelech, Dovid HaMelech’s son, requested from HaShem that He should answer the prayers of a gentile in the Bais HaMikdash regardless of whether the gentile is deserving or not. What is the difference between Dovid HaMelech’s request and Shlomo HaMelech’s request? A friend of mine suggested that perhaps the answer to this question is that Shlomo HaMelech offered his prayer after dedicating the Bais HaMikdash, and the Gemara (Sukkah 55b) states that the Jewish People offered sacrifices in the Bais HaMikdash to atone for the gentiles. It was for this reason that Shlomo HaMelech requested from HaShem that He answer the prayers of the gentiles, whereas in the times of Dovid the Bais HaMikdash had not been built, so there was no need to pray on behalf of the gentiles.

This week’s question is, why do we begin the Maariv prayer with the words vihu rachum yichapeir avon, He, the Merciful One, is forgiving of iniquity. 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 19
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.

Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.

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Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 9

רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9

It is said (Bereishis 32:4) vayeishev Yaakov bieretz migurei avail bieretz Canaan, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. Rabbeinu Bachye writes that it is permitted for one to change the vowels of a word to employ a homiletical interpretation to a verse in the Torah. Thus, we can suggest that the word vayeishev, written with a tzerei under the letter shin, can be read as vayasheiv, with a patach under the letter yud and with a segol under the letter shin. The word vayeishev means and he blew away (see Bereishis 15:11). This alludes to the idea that Rashi writes that Yaakov saw all of the chiefs of Esav mentioned at the end of Parashas Vayishlach and the solution to eliminating them was eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef, as Yosef was the flame that would extend the fire of Yaakov and destroy Esav, who is symbolized by straw.

The Baal HaTurim writes that the word migurei can also mean fear. It is noteworthy that Yitzchak (208) is equal in gematria to the word gur (209), which means fear, and Yitzchak is described as (Bereishis 31:42) pachad Yitzchak, the dread of Yitzchak.

It is said (Bereishis 37:2) vihu naar es binei Vilhah vies binei Zilpah nishei aviv, but he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives. This passage can be interpreted homiletically as follows: Yosef was naar, i.e. engaged in, Vilhah, which equals in gematria 42, and one of the Names of HaShem is the Name of 42. The word Zilpah can be arranged as follows: the zayin and the hey equal 12, which alludes to the idea that the Gemara (Sota 36b) states that Yosef was worthy of having 12 tribes born to him, if not for the incident that occurred with the wife of Potiphar. The letters lamed and pay equal in gematria 110, and this alludes to the years that Yosef lived.

It is said (Bereishis 37:3) viYisroel ahav es Yosef mikol banav ki ven zekunim hu lo viasah lo kisones pasim, now Yisroel loved Yosef more than all his sons since he was a child of his old age, and he made him a fine woolen tunic. The word zekunim (207) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Yaakov loved Yitzchak because he was similar to his father Yitzchak, and Yosef was the continuation of the tradition from Avraham and Yitzchak.

It is said (Bereishis 37:5) vayachalom Yosef chalom, Yosef dreamt a dream. The word chalom contains the same letters as lechem, bread, alluding to the fact that the first dream of Yosef was regarding bread and sustenance that Yosef would ultimately provide to his family in Egypt.

It is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh, behold! we were binding sheaves in the middle of the field. The Medrash (Bereishis Rabbah 84:10) states that Rabbi Acha said that Yosef was intimating to the brothers that in the future you will conceal (the word alumim, written with an aleph, can also be read with an ayin, meaning concealed) matters regarding me from our father and he will say (Ibid verse 33) chaya raah achalashu, a savage beast devoured him. It will be the silence of my mother Rachel that will ultimately save me (see commentators to Medrash regarding how Rachel’s silence ultimately saved Yosef). It is noteworthy that the stone on the Choshen that symbolized Binyomin was referred to as yashfeh (Shemos 28:20) and the Medrash (Esther Rabbah 6:12) interprets the word yashfeh to mean yesh peh vishoseik, there is a mouth and he remains silent. This alludes to Binyomin who knew about the brother’s sale of Yosef but did not reveal it. The word mialmim (161) is equal in gematria to the name Binyomin (162).

It is said (Bereishis 37:20) vinashlicheihu biachad haboros, and throw him into one of the pits. The Medrash (Bereishis Rabbah 84:16) states that when Yosef was cast into the pit, Yaakov’s pit, so to speak, became empty of Torah. The word haboros is equal in gematria to 613, which alludes to the 613 mitzvos contained in the Torah.

It is said (Bereishis 37:26) vayomer Yehudah el echav mah betza ki naharog es achinu vichisnu es damo, Yehudah said to his brothers, “what gain will there be if we kill our brother and cover up his blood?” It is noteworthy that the words mah betza (207) equal in gematria the word raz, secret, and the word ohr, light. This alludes to the idea that by Yehudah uttering these words and saving Yosef from death, he merited to retain his kingship and have Dovid and Moshiach descend from him (see Rashi Bereishis 49:9). Thus, contained in Yehduah’s words were the secret and light of Moshiach.

It is said (Devarim 33:11) bareich HaShem cheilo ufoal yadav tirtzeh michatz masnayim kamav umisanav min yikumun, bless, O HaShem, his resources, and favor the work of his hands; smash the loins of his foes and his enemies, that they may not rise. Rashi writes that this verse alludes to the battle that the Chashmonaim waged against the Greeks. It is noteworthy that the word cheilo forms an acrostic for the words Chashmonaim, Yevanim, and the letters lamed and vav equal in gematria 36, which is the amount of candles we light on Chanukah. Furthermore, the word yadav equals in gematria 30, which alludes to the idea that the Chashmonaim donned the mantel of kingship which belongs to the tribe of Yehudah, and the name Yehudah is equal in gematria 30, and the Mishna (Avos 6:6) states that kingship is acquired with thirty privileges.

The word Chashmonaim contains an allusion to the decrees that the Greeks instituted against the Jewish People. The first three letters ches, shin, and mem allude to Chashmonaim, Shabbos and milah.

The Maharal (Ner Mitzvah) writes that the word heichal, sanctuary, equals in gematria 65, and the word Yavan, Greece, equals in gematria 66. This teaches us, writes the Maharal, that the Greeks was able to be above the Heichal. It is noteworthy that in the song Maoz Tzur that is sung on Chanukah, we recite the words binei vinah yimei shemonah kavu shir urinanim, men of insight- eight days established for song and jubilation. The word binah equals 67, intimating that by battling the Greeks mentally and spiritually, the Chashmonaim were able to defeat the Greeks and their false philosophies. This idea finds further support in the Medrash (Bereishis Rabbah 91:9) that states that when someone would say a correct idea before Rabbi Tarfon, he would respond with the words “kaftor vaferach,” a knob and a blossom. When someone would say something that did not have substance, Rabbi Tarfon would say, “lo yereid bini imachem, my son shall not go down with you (Bereishis 42:38). The Netziv (Haamek Davar Ibid) explains that the word bini also means intellect. Thus, Rabbi Tarfon was declaring that his intellect did not agree with the person. We can suggest that when Rabbi Tarfon did agree with the reasoning, he would say “kaftor vaferach,” a knob and a blossom, which were ornaments of the Menorah, indicating that this thought had its source in the Menorah, the symbol of wisdom. It is noteworthy that Reuven was the one who offered to have his two sons killed if he would not bring back Binyomin to Yaakov, and Yaakov responded that my son shall not go down with you. There is a Medrash (Medrash Peliah) that states: it is said (Shir HaShirim 7:14) hadudaim nasnu reiach vial pisacheinu kol megadim chadashim gam yeshanim dodi tzafanti loch, all my baskets, good and bad, emit a fragrance; all at our doors have the precious fruits of comely deeds, both the Scribes’ new ordinances and the Torah’s timeless wisdom; for You, Beloved, has my heart stored them. The words hadudaim nasnu reiach refer to Reuven saving Yosef from death, and the words vial pisacheinu kol megadim refer to the Chanukah lights. What is the association between Reuven saving Yosef and the Chanukah lights? Perhaps the idea is that the word Reuven is an acrostic of the words reu bein, see and understand (see Rashi from Gemara Brachos 7b for a different interpretation of the word bein). Thus, Reuven saw the danger that Yosef was in and understood that it was up to him to save Yosef from certain death. Similarly, on Chanukah one must understand and act on the awareness that the Greek philosophy contains an inherent danger that could lead one away from HaShem, Heaven forbid. It is noteworthy that the word pesach, entranceway, in at bash is vav, aleph, samach, which equals in gematria binah (67). The word megadim equals in gematria 97, and the word Chanukah equals in gematria 89. When one adds the 8 days of Chanukah to the word Chanukah, together they equal 97.





Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9

is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.

Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.

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please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 15

תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 15

Tefillah Thoughts

Hashem answers before we pray
We have discussed previously the need for one to pray despite the fact that HaShem knows what is inside a person’s heart. In the next few issues we will discuss the verse that states (Yeshaya 65:24) vihayah terem yikrau vaani eeneh od heim midabrim vaani eshma, it will be before that they call I will answer; while they yet speak I will hear. What does it mean that HaShem will respond before they even call out? It would seem to be paradoxical that HaShem answers someone before the person prays to HaShem. The Haflaah (Kesubos 8b) writes that regarding ordinary people, even if HaShem does not answer their prayers, HaShem is still referred to as the One Who bestows knowledge, gathers in the exiles of the Jewish People, and is the Builder of Jerusalem. The reason for this is because even if we do not have our prayers answered immediately, we still maintain the belief that HaShem will answer us in the future. Regarding the righteous, however, immediately upon beseeching HaShem, their prayers are answered, as we find in the Gemara (Taanis 24a; 25b; Bava Metzia 85b) that the Sages said the words mashiv haruach, He makes the wind blow, and the winds began blowing. They said morid hageshem, He Who makes the rain descend and the rain began to fall. Thus, according to the Haflaah, this verse that states that HaShem answers before they call, applies only to the prayers of the righteous.
Tefillah Teachings

Seeking out water to wash before praying

One who sits in his house has the status of one who is traveling on the road and is only required to seek water behind his location for the distance of a mil. One who is traveling and requires water does not have to seek out water if his search will cause him to have to travel alone. Similarly, if seeking out water will cause that he will not arrive at his destination while it is still day, he does not have to seek out water at all.




Tefillah Translated and Elucidated

Adon Olam
Sleep is a sign of faith
Biyado afkid ruchi bieis ishan viaira, into His hand I shall entrust my spirit when I go to sleep – and I shall awaken! The Gemara (Brachos 57b) states that sleep is one sixtieth of death. It is well known that awakening from sleep is akin to the resurrection of the dead. It is for this reason that in the blessing of Elokai neshama we recite the words baruch atah HaShem hamachazir neshamos lifgarim meisim, blessed are You, HaShem, Who restores souls to dead bodies. The Maharal (Gur Aryeh Bereishis 2:7) writes that the idea of burial is that one is deposited in the earth for the purpose of coming alive in the future. Given the fact that man has the potential to be resurrected, it is fitting that he be buried in the earth. It is therefore appropriate that here we declare that we are depositing our spirits with HaShem for safekeeping, as since we are confident that we will awaken, it follows that first we should deposit our spirits with HaShem when we fall asleep.

Tefillah Tale

Sticking around for a minyan
A man once approached Rav Sholom Schwadron zt”l after he had delivered his Friday night talk and told him the following story. (Found in The Maggid Speaks by Rabbi Paysach Krohn.)
The time after World War I was one of relative freedom for the Jews of Russia. I was involved in diamonds and things were going very well.
Every morning I was at my office at 8:00AM and I was busy all day. One morning I went to my office a bit early to get some paperwork done, carrying, as usual, my valise of diamonds and jewelry. On the way I heard a man calling out from a small synagogue, asking for ‘a tzenter,’ the tenth man to complete the minyan. When he saw me turn towards him, he shouted to me, “Come in, come in, we need you for the minyan.”
Realizing that I had time to spare I decided to help out and be the tenth man. However, upon entering I saw that there were only three other men beside myself and the man at the door who by now had resumed his search for ‘a tzenter.’
A bit upset at having been duped, I turned to the man at the door complaining that I wasn’t the tenth but the fifth! “Don’t worry,” he called back. “Many Jews pass here and we’ll have a minyan in no time.” I began reciting Tehillim for the next ten minutes. By that time he had only managed to find one more person so I got up to leave. “Please,” he began to plead with me. “Today is my father’s yahrtzeit and I’m trying to get a minyan together as fast as possible in order to say Kaddish. Please stay.”
“I can’t stay any longer,” I protested. “I must be in my office right now.”
At this point he turned a bit nasty. “I’m not letting you out! I have yahrtzeit and I have to say Kaddish. As soon as I get ten together you can go.”
I reluctantly returned to my Tehillim but when another ten minutes had only yielded two more people I again began to make my way toward the door. He pointed his finger at me and said: “If you were the one saying Kaddish for your father you’d want me to stay and I would. Now I want you to do the same for me!”
His pointing out how I would feel in his shoes made me view the whole situation differently and I decided that come what may, I would remain. At about 8:30 he finally got his minyan together. I thought he would say a Kaddish and let us go but he instead began at the beginning of services. I calculated that I wouldn’t reach my office until well after 9:00.
I kept hoping that an eleventh man would enter the synagogue, allowing me to duck out but it didn’t happen. I was stuck there until the final amen was answered after the final Kaddish. He then thanked us profusely, served some cake and drinks and let us leave.
When I and my valise filled with jewelry came within two blocks of my office a man I knew came frantically running over to me. “The Bolsheviks took over the government and some of them came in and killed the Jews at the diamond exchange. They’re now busy looting as much as they can. Run for your life!” I ran for my life, hid for a few days and was finally able to get out of Russia. [Reprinted with permission from Torah.org]

Tefillah Test

The souls of the righteous will also experience the rebuilding of Yerushalayim

Last week we posed the question: how is the third blessing of Shemone Esrei associated with Yaakov? The Doveir Shalom, found in Otzar HaTefillos, cites a Medrash that states that when Yaakov arrived at Beis El and encountered the Gates of Mercy, he sanctified HaShem’s Name and recited HaKel HaKadosh. Thus, Yaakov discerned HaShem with the attribute of Kadosh, holiness, It is also said (Yeshaya 29:23) vihikdishu es kidosh Yaakov, they will sanctify the Holy One of Yaakov. Furthermore, it is said (Tehillim 22:4) viatah kadosh yosheiv tehillos Yisroel, yet You are the Holy One, enthroned upon the praises of Israel. Yisroel refers to Yaakov who is called Yisroel Saba, Israel the elder. Yaakov discerned the concealment of HaShem, and for this reason we declare that You, Hashem, are holy, as You are holy and concealed in Your essence. The Maharal (Gur Aryeh Bereishis 28:11) elaborates on the theme of Yaakov being referred to as holy. One profound point that the Maharal makes regarding Yaakov is that he more than the other Patriarchs was separated from the physical and it was for this reason that Yaakov was called Kadosh. It is worth mentioning that the Gemara (Megillah 18a) states that HaShem referred to Yaakov as Keil, G-d. Thus, we see that Yaakov more than anyone else had this element of holiness and separation from the physical.

This week’s question is, why do we commence the blessings of supplications in Shemone Esrei by asking HaShem for daas, knowledge? 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 15
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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Doreish Tov on Medrash Rabbah Parashas Noach 5769 (2-3)

Doreish Tov on Medrash Rabbah
Parashas Noach 5769

30:2 The Medrash states that it is said (Bereishis 6:9) eileh toldos Noach, these are the offspring of Noach. It is said (Iyov 24:18) kal hu al pinei mayim tikulal chelkasam baaretz lo yifneh derech keramim, he glides swiftly, as on the water’s surface; their portion in the land is forsaken; he does not turn to the way of the vineyards. The words kal hu al pinei mayim mean that it was decreed upon the Generation of the Flood that they should be destroyed by water (the word kal here is interpreted to mean a decree – Rashi). The words tikulal chelkasam baaretz mean that the One Who meted out retribution from the Generation of the Flood (will mete out retribution from one who does not keep his word – Rashi). Why is this so? Lo yifneh derech keramim, as their intention was to plant in the vineyards. Noach, however, intended to populate the world and to bear children, as it is said, eileh toldos Noach, these are the offspring of Noach. The Yerushalmi (Yevamos 6:5) understands that the Generation of the Flood did not engage in marital relations for the purpose of having children. Rather, they were preoccupied with their own desire for pleasure. It would seem that this Medrash is a continuation of the previous Medrash, where we learned that Noach was deemed to be the tzaddik yesod olam, as he was engaged in acts of holiness and purity. The Generation of the Flood, however, was engaged in acts of lewdness and promiscuity. It is for this reason that they were destroyed by water. The Maharal writes that water is chomer, mass, as opposed to tzurah, something that has a form. Perhaps the Generation of the Flood was specifically destroyed by water because they were engaged in physical acts with no desire to harness the physical for spiritual gains.

30:3 Eileh, these. Rabbi Abhu said that wherever it is said the word eileh without a vav, it comes to invalidate the ones previously mentioned. The word vieileh with the letter vav, however, comes to add to the previously mentioned. Here the Torah is telling us that the previous ones, i.e. the Generation of the Flood, were invalidated. Why does the word eileh denote an invalidation of the previous? The Maharal (Gur Aryeh Shemos 21:1) writes that the word eileh denotes a matter of significance. Perhaps the idea is that the Torah is teaching us here that Noach was significant and was worthy of being saved, and this was in the merit of his offspring (See Bereishis Rabbah 29:5). The Generation of the Flood, however, was insignificant with regard to being saved, so they were invalidated.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue I

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue I

This week’s parashah is Vaeschanan, where the Torah records that Moshe prayed before HaShem to allow him entry into Eretz Yisroel. The Medrash (See Daas Zekeinim Devarim 3:23) states that Moshe prayed five hundred and fifteen Tefillos, the gematria of the word Vaeschanan, in order to gain favor in HaShem’s eyes. It is clear that for Moshe, entering into Eretz Yisroel was of paramount importance. Can we even begin to imagine praying so long, and so many times, for just one request? The Gemara (Brachos 6b) states that it is said (Tehillim 12:9) kirum zulus livnei adam, when baseness is exalted among the sons of men. The Gemara interprets the verse to be referring to devarim haomdim birumo shel olam ubnei adam mizalzilin bahem, matters that stand at the pinnacle of the world and people treat them lightly. Rashi explains that the Gemara is referring to Tefillah, prayer. This is truly amazing. Tefillah, prayer, is so fundamental, yet people treat Tefillah lightly. At first it would appear that the Gemara is informing us of the dismal fact that people do not value prayer. Yet, by adopting an optimistic approach, we can begin to truly appreciate the Gemara’s statement that Tefillah is a matter that is at the pinnacle of the world.

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. The first subject will be why we pray.

Tefillah Thoughts

Why do we pray? The Maharal (Nesivos Olam Nesiv HaAvodah 2) asks, why do we need to pray? If HaShem feels that we are deserving, then we will receive what we need without prayer. Furthermore, asks the Maharal, why do we need to recite our prayers with our mouth, if HaShem knows what is in our hearts? It would appear that just contemplating our prayers would suffice. The Maharal answers that the purpose of prayer is to fill man’s deficiency, and one is only considered a person because of his ability to communicate. One cannot be a recipient without praying and communicating with his mouth. Thus, by praying, one demonstrates that he is dependant on HaShem for all of his needs.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

It is written (Amos 4:12) hikon likras Elokecha Yisroel, prepare to go towards your G-d, O Israel. This means that in preparation for prayer before HaShem, one should don honorable clothing as if he was going to greet an important nobleman. If one prays in solitude, he should still dress respectably. In our times one must wear a hat on his head when praying, similar to one who walks on the street. It is not sufficient to wear only a yarmulke, as one who stands before distinguished people dons a hat. One should not pray without shoes, and this is dependant on the custom of the locale. One should also not wear gloves while praying. The Rema instituted that one should not enter a shul wearing galoshes. If one would stand before a distinguished person wearing galoshes, it is permitted to wear galoshes while praying. In locales where the custom is to wear a belt, one must don a belt before praying. Thus, even one who is already wearing a belt on his pants is required to wear a belt that is distinct for prayer. However, there are those who maintain that if one does not wear a belt during the day, he would not be required to wear a belt while praying. Nonetheless, it is a matter of piety that even one who does not wear a belt all day should wear one while praying. One who prays without a belt still has fulfilled the requirement of praying.

Tefillah Translated and Elucidated

Modeh ani lifanecho melech chai vikayam shehechezarta bi nishmasi bichemla, rabbah emunasecho, I gratefully thank You O living G-d and eternal King, for You have returned my soul within me with compassion – abundant is Your faithfulness! We begin our morning with a prayer of thanks to HaShem for returning our souls to us with compassion. It is noteworthy that in the blessing of Modim that we recite in Shemone Esrei, we praise HaShem for the miracles that he performed for us every day. Similarly, on Chanukah and Purim when reciting the blessing of Nodeh lecho, we thank You, in Bircas Hamazon, we insert the al hanisim prayer, thanking HaShem for the miracles that he performed for us. It would appear that the theme of hodaah, thankfulness, is to express our gratitude to HaShem for all of the miracles that He performs for us. Although we may at times take it for granted, the fact that we awake in the morning is nothing short of a miracle.

Tefillah Tale

There is a story told about a righteous man who lived in Northern Israel. He would bring his son to shul (synagogue) at communal prayer times. Another congregant would do the same. This second congregant would constantly pester his son to be sure to look in the prayer book and say all of the words, whereas the righteous man would sit with his son beside him intently concentrating on his own prayers. One day the congregant asked the righteous man as follows. “Why aren’t you educating your child to pray properly? You just let him sit there in shul and you ignore him. How will he learn to pray properly?” The righteous man replied, “I am educating my child to pray. I am accomplishing this by praying the right way, and setting that example for my son. As he grows he will emulate this example. You, on the other hand, think you are educating your son correctly by pestering him incessantly. All you are teaching him to do is ignore his own prayers. He will in turn pester his own children in the same way.” [Reprinted with permission from Torah.org]

Tefillah Test

Why do we refer to prayer as Tefillah? The Torah uses many expressions for prayer, such as chanun, compassion, shir, song and more. In fact, The Medrash (Devarim Rabbah 2:1) states that there are ten expressions for prayer. Why do we refer to all our prayers as Tefillos? 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 I

is sponsored anonymously.

Tefillah: Birum Olam is also sponsored lizeicher nishmas HaRav Avraham Yisroel ben Reb Chaim Zev HaKohen Fishman zeicher tzaddik livracha. Rabbi Fishman was the Dean of Yeshiva Bais Yehudah in Southfield, Michigan, and was a wonderful role model to his students and others for how one should pray. Rabbi Fishman zt” l should be a meilitz yosher for all of the Jewish People and we should merit the arrival of Moshiach

and Techias Hameisim, speedily in our days.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

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Shabbos: Ta’am HaChaim Mishpatim 5768

Shabbos: Ta’am HaChaim Mishpatim 5768

Shabbos in the Parashah

In this week’s parashah the Torah informs us of the laws regarding an Eved Ivri, the Jewish slave. It is said (Shemos 21:4) im adonav yitein lo isha viyaldah lo vanim oh vanos haishah viladeha tihiyeh laadoenaha vihu yeitzei vigapo, if his master will give him a woman and she bears him sons or daughters, the wife and her children shall belong to her master, and he shall go out by himself. Rashi, quoting the Gemara (Kiddushin 14b) states that this woman that the Torah refers to is a shifcha kinaanis, a non-Jewish maidservant. One must wonder how it is possible that the Torah warrants that the Jew have a relationship with a gentile. What is it about this Jewish slave that forces him to bear such conditions? The Baalei HaTosafos (in Otzar Pirushei Baalei HaTosafos) answers this question by offering us an amazing insight into the sanctity of a Jew. The Baalei HaTosafos posit that when a Jew is subjugated to his master, his body is sold to the master, thus excluding him from the sanctity of being Jewish. Thus, even if the matter were not to offer the Jewish slave a non-Jewish maidservant, his new status would allow the slave to take the woman on his own. This concept is truly profound. According to Rashi, we are discussing here a Jew who was sold into slavery because he had stolen and did not have the money to pay back what he had stolen. Is it possible that a person would descend to the nadir of spirituality merely because he has stolen and could not afford to rectify his sin? Although the Torah’s ways are hidden from us, it is apparent from the words of the Baalei HaTosafos that slavery is not merely a form of punishment. Rather slavery is a lifestyle change. We see that Yosef was sold into slavery and if not for HaShem protecting him every step of the way, he could have been lost from the Jewish People forever. Slavery could be defined more as freedom, albeit freedom from HaShem and His Torah. The true king, writes the Ibn Ezra (Bamidbar 6:7) is one who is free from his physical desires. All week long we struggle with slavery, as the Evil Inclination and the servitude towards the non-Jewish influences allows us to lose our grip from the aristocratic status that we are all born into. On Shabbos, however, when all harsh judgments depart and we are one with HaShem, we have truly regained our freedom and independence from the evil forces. Thus, just like the slave who must serve for six years and then he is granted his freedom, so too we are required to be enslaved for six days of the week, and on Shabbos, we are granted freedom to indulge in the Holy Day of Shabbos, and to be alone with our Creator.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Yotzreinu yotzeir Bereishis, our Molder, Molder of the entire work of creation. What is the difference between the fact that HaShem molded us and the fact that He molded the entire creation? Perhaps the answer to this question is that the Medrash (Bereishis Rabbah Bereishis 1:1) states that the world was created for the Jewish People. Thus, despite the fact that HaShem molded all of creation, we must know that all of creation was only molded for us, The Jewish People, HaShem’s Chosen Nation.

Shabbos in Tefillah

Elokei olam birachamecha harabim racheim aleinu, Eternal G-d, with Your abundant compassion be compassionate to us. It is intriguing that in this passage we invoke HaShem’s mercy four times. This passage is adapted from the weekday prayer, so we can easily explain the supplication of mercy as being a part of the standard prayer. This would justify our beseeching HaShem for mercy on the Holy Shabbos, despite the resistance that our Sages normally displayed towards personal requests being recited on Shabbos. Yet, we must wonder why the rabbis felt it necessary to include these supplications at all on Shabbos. Would it not have sufficed to praise HaShem in other forms instead of mixing praises and supplications? Perhaps the answer to this question is that despite the fact that the rabbis did not sanction personal request on Shabbos, we are still required to beseech HaShem to have compassion on us. I once heard in the name of Rav Mordechai Gifter zt”l, the revered Rosh HaYeshiva of Telshe in Cleveland, Ohio, that in the blessing before shema we beseech HaShem, Avinu av harachaman hamiracheim racheim aleinu visein bilibeinu binah lihavin ulihaskil, our Father, merciful Father, Who acts mercifully, have mercy upon us, instill understanding in our hearts to understand and elucidate. Rav Gifter asked, what is the meaning of all these requests for Heavenly Compassion? In his inimitable style, Rav Gifter answered, “Torah study requires Heavenly Compassion!” I believe that the same idea would apply regarding our passage here. To praise HaShem we require Heavenly Compassion. We require the mercy of HaShem in every aspect of our lives. Hashem should have mercy on His Beloved Nation and bring us the redemption, with compassion, speedily, in our days.

Shabbos Story

Dovid, a serious yeshiva student, boarded the last flight out of Los Angeles on his way back to his Yeshiva in New York. He was glad that they were going to serve food as he had left his home in a rush and did not get a chance to eat supper. Sitting next to him on the airplane, was a southern fellow who knew little about Judaism, and considered Dovid a curiosity. As the plane flew eastward, he bantered with Dovid about Jews, religion and the Bible, in a poor attempt to display his little bits of knowledge. Hungry and tired Dovid humored him with pleasantries and not much talking. He was pleased when his kosher meal was finally served. The kosher deli sandwich came wrapped in a plastic tray, and was sealed with a multiple array of stickers and labels testifying to its kosher integrity. His new-found neighbor was amused as Dovid struggled to break the myriad seals and reveal the sandwich, which unbelievably looked just as appetizing as the non-kosher deli sandwich the airline had served him. “Hey,” he drawled, “your kosher stuff does not look too bad after all!” Dovid smiled and was about to take his first bite into the sandwich when he realized that he had to wash his hands for the bread. He walked to the back of the plane to find a sink. It took a little while to wash his hands properly, but soon enough he returned to his seat. His sandwich was still on his tray, nestled in its ripped-open wrapping, unscathed. And then it dawned upon him. There is a rabbinic ordinance that if unmarked or unsealed meat is left unattended in a gentile environment, it is prohibited to be eaten by a Jew. The Rabbis were worried that someone may have switched the kosher meat for non-kosher. Dovid felt that in the enclosed atmosphere of an airplane cabin, nothing could have happened. After all, no one is selling meat five miles above earth, and would have reason to switch the meat, but a halacha is halacha, the rule is a rule, and Dovid did not want to take the authority to overrule the age-old Halacha. Pensively he sat down, made a blessing on the bread and careful not to eat the meat, he took a small bite of the bread. Then he put the sandwich down and let his hunger wrestle with his conscience. “Hey pardner,” cried his neighbor, “what is wrong with the sandwich?” Dovid was embarrassed but figured; if he could not eat he would talk. He explained the rabbinic law prohibiting unattended meat and then added with a self-effacing laugh, “and though I am sure no one touched my food, in my religion, rules are rules.” His neighbor turned white. “Praise the Lord, the Rabbis, and all of you Jewish folk!” Dovid looked at him quizzically. “When you were back there doin’ your thing, I says to myself, “I never had any kosher deli meat in my life. I thought I would try to see if it was as good as my New York friends say it is! Well I snuck a piece of pastrami. But when I saw how skimpy I left your sandwich, I replaced your meat with a piece of mine!

Shabbos in Navi

Yehoshua Chapter 22

In this chapter the Navi records a remarkable incident that occurred regarding the tribes of Reuven, Gad and half the tribe of Menasheh. Upon settling in Trans-Jordan, those tribes proceeded to build a large mizbeiach, altar, as a showpiece. The tribes in Eretz Yisroel decided to confront the tribes of Reuven, Gad, and half of Menasheh, and they accused them of treason and rebelling against HaShem. The tribes of Reuven, Gad and half of Menasheh defended their actions, declaring that they only built the mizbeiach so that the children of the other tribes should not claim to the children of Reuven, Gad, and half of Menasheh in the future that they have no share in HaShem. This would cause the children of Reuven, Gad and half of Menasheh to stop fearing HaShem. Thus, these tribes made their decision to build the mizbeiach as a witness for the future generations that they will say that their fathers made the mizbeiach for a testimony between us and you, and not for the purpose of offering sacrifices. The other tribes were pleased with this response, and they returned to Eretz Yisroel. This incident requires in-depth study. However, there is one concept that stands out and is worth touching upon. The two and a half tribes were concerned for the future, so they erected a structure that would demonstrate that they had not abandoned their faith. Shabbos is a testimony that HaShem created the world in six days and that He rested on the seventh day. One must study the laws of Shabbos in-depth so that he can know how to properly honor the Shabbos and so that one does not desecrate the Shabbos. The Gemara (Shabbos 119b) teaches us that whoever prays on the eve of Shabbos and recites vayechulu, it is as if he is a partner with HaShem in the act of creation. This is truly a phenomenal idea. When one merely recites a passage from the Torah, he is akin to having had a share in the creation of the world. We should all strengthen ourselves in the honor and safeguarding of Shabbos, so we can be a testimony to ourselves, our children and to the entire world that the Jewish People are a part of the act of creation.

Shabbos in Agadah

The Gemara (Shabbos 119b) teaches us that whoever prays on the eve of Shabbos and recites vayechulu, it is as if he is a partner with HaShem in the act of creation. The Maharal (Ibid) in his second explanation of this gemar writes that HaShem created the heavens and the earth through speech. Thus, when one recites vayechulu on Friday night, he is a partner with HaShem in creation through his speech. It is for this reason, writes the Maharal, that the Gemara subsequently proves that speech is akin to action, as it is said (Tehillim 33:6) bidvar HaShem shamayim naasu, by the word of HaShem the heavens were made. When one recites vayechulu at the onset of Shabbos, he has an attachment above with the speech of HaShem, so to speak.

Shabbos in Halacha

In summary, one cannot reheat cooked foods in a manner that resembles cooking, i.e. on a flame or inside an oven. Rather, one must reheat cooked foods in an unconventional manner, i.e. atop another pot, near a flame, in a kli rishon, or on a non-adjustable hot plate.

Shabbos in Numbers and Words

The Gemara (Shabbos 119b) teaches us that whoever prays on the eve of Shabbos and recites vayechulu, it is as if he is a partner with HaShem in the act of creation. It is noteworthy that the word vayechulu in mispar katan, digit sum, equals 18, and 1+8 equals 9. Shabbos in mispar katan equals 9, and the word emes, truth, in mispar katan equals 9. Thus, one who recites vayechulu is testifying to the truth that HaShem created the world in six days and that HaShem rested on Shabbos. [Correction from last week: I wrote that the words vechol tzivaam also begin with letters that equal 9 in mispar katan, digit sum, and Shabbos equals 9 in mispar katan. This is incorrect, as the words vechol tzivaam begin with letters that equal 15 in mispar katan, not 9.]

Shabbos: Ta’am HaChaim Mishpatim 5768

is sponsored by Mr. and Mrs. Hillel Shapiro in honor of the Chosson Ari Ellenberg

I will be delivering a class in Navi this Friday night

at my home 26100 Marlowe Place in Oak Park.

The class will be 8:45-9:15

We will be studying Sefer Shmuel Perek 1 and there will be Oneg Shabbos.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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