שבת טעם החיים ויקהל-פקודי-החודש תש"ע
Shabbos: Ta’am HaChaim Vayakhel-Pekudei-HaChodesh 5770
The Mishkan teaches us to be exact and uncompromising
Introduction
ותכל כל עבדת משכן אהל מועד ויעשו בני ישראל ככל אשר צוה ה' את משה כן עשו, all the work of the Tabernacle, the Tent of Meeting, was completed, and the Children of Israel had done everything that G-d commanded Moses, so did they do. (Shemos 39:32)
In this week’s parshiyos, Vayakheil and Pekudei, the Torah repeats the entire process mentioned earlier in Parashas Terumah and Tetzaveh, detailing the construction of the Mishkan, the Tabernacle, and the fashioning of the vestments of the Kohen Gadol, the High Priest. Surprisingly enough, the Medrash and the commentators do not address why it was necessary for the Torah to expend numerous verses in what appears at first glance to be unnecessary repetition. What could be the reason for this redundancy?
The Mishkan was akin to the Tents of the Patriarch’s
In his introduction to the Book of Shemos, Ramban explains that prior to the construction of the Mishkan, there was a void among the Jewish people. HaShem’s Divine Presence which existed to such a high degree during the time of the Patriarchs was no longer present. A primary goal of building the Mishkan, he explains, was to restore that lofty level of HaShem’s that existed during the time of the Patriarchs. The Patriarchs, through selfless devotion to HaShem and uncompromising beliefs, merited to having the Divine Presence resting on their tents. The Torah therefore repeats many of the details of the Mishkan’s construction to reinforce the idea that the Mishkan was meant to be exact to the last detail – that there’s no such thing as “it’s just a detail.”
Reb Mendel The Shochet
The Bostoner Rebbe, Rabbi Yitzchak Levi Horowitz of blessed memory, recalled an incident with Reb Mendel, a chassid from Jerusalem, who came to America and worked as a ritual slaughterer in New York. His job was particularly hard during the freezing winters, as the slaughterhouse where he worked was open and unheated. However, the slaughterhouse had a small cubicle where one or two people could sit and warm themselves by a small stove. The slaughterers would go out to work but they would hurry back as soon as they could to avoid frostbite.
One cold winter evening, while was waiting in the cubicle for the truck to come in, Reb Mendel dozed off. When it finally arrived, the air was filled with the wake-up call for the slaughterer) Reb Mendel jumped up and ran to his place. The boss and six or seven workers were already there and ready to start.
Reb Mendel quickly recited the blessing and began to slaughter the chickens, one... two... three. He then checked his knife to make sure that it was still perfectly sharp and free from nicks. As he was getting ready for the next batch of chickens, he happened to run his hand across his head and was stunned to discover that he was not wearing a yarmulke!
Apparently, while he was dozing in the cubicle, his yarmulke had fallen off his head. “Oh no!” he thought to himself. “What did I do? I made a blessing and slaughtered without a yarmulke, and I didn’t even know it.”
The hallmark of a professional slaughterer is that he has the requisite sensitivity and focus that allows him to detect even the slightest jerk in the chicken’s neck during the slaughtering process. One who does not wear a yarmulke while slaughtering has not invalidated the act of slaughtering. Nonetheless, the lack of proper sensitivity could render the chicken not kosher.
Reb Mendel said to himself, “if I couldn’t feel whether I was wearing a yarmulke on or not, how could I tell if I had slaughtered the chickens properly?”
A lesser man may have hesitated, but Reb Mendel was a chassid through and through. He walked straight back to the cubicle, laid down his knife, and told his startled boss that he was resigning from his position. When his boss questioned him regarding his plan for earning a livelihood, Reb Mendel responded that he would find a different means of livelihood. Reb Mendel ultimately found a job which paid him handsomely.
The construction of the Mishkan was a microcosm for the life of a devout Jew. Uncompromising belief in HaShem and in His Torah is what sets the standard for true devotion and is what allows the Divine Presence to rest on our homes.
The Shabbos connection
Throughout the week, we are often faced with the challenge to compromise in some manner on our beliefs. We must always remain strong in our conviction that HaShem will provide for us in all circumstances. On Shabbos we are granted special assistance from above to retain a level of holiness and integrity, and even an ignorant person is infused with the fear of Shabbos. HaShem should grants us the fortitude to observe His mitzvos with complete Faith and we should merit the Ultimate redemption with the arrival of Moshiach, speedily, in our days.
Shabbos Stories
Shabbos in the Chafetz Chaim’s home
Leib, a 14-year-old boy, studied in a small yeshiva in Russia. On one occasion, he was due to return home for a visit. The train was scheduled to reach his station on Thursday afternoon. He would board there and travel to his home in Stuchin, Poland. Even if the train ran exactly on schedule, Leib knew that he would arrive home just hours before Shabbos.
As it turned out, the train did not arrive at the station until Thursday evening. By the time Leib had boarded, darkness had fallen. By Friday morning he knew he would never reach Stuchin before Shabbos. He would have to find another place in which to spend the holy day.
Leib asked a conductor for a list of the stations where the train was due to stop. He had decided that if he recognized one of the stops as a place where Jews lived, he would get off the train, in the hopes that someone would invite him home for Shabbos. To his joy, the conductor informed him that one of the cities was very close to Radin. Leib was quite excited at this news, because his aged great-uncle, the Chafetz Chaim, lived in Radin. Leib’s grandfather was the Chafetz Chaim’s brother. It looked as though he would be able to spend Shabbos at the home of his illustrious relative.
When the train came to his stop, Leib gathered his belongings and got off the train. He asked passersby the way to Radin, and quickly made his way to his great-uncle’s house. His arrival was greeted with joy by the Rebbitzen. She explained that her husband had already left for shul, adding that, as a rule, the Chafetz Chaim, as the Rav, went to shul early in order to learn with some of the congregants before davening. She advised Leib to rest a bit before going to shul.
Having spent the entire previous night awake on the swaying train, Leib was exhausted. He fell asleep immediately.
Upon awakening, the first thing he saw was the Chafetz Chaim seated at his Shabbos table, learning from a sefer. His uncle welcomed him warmly, then suggested that the boy wash his hands and daven Kabbalas Shabbos and Ma’ariv, after which they would eat the Shabbos meal together.
When Leib had finished davening, the Chafetz Chaim summoned his wife to join them at the table. The Chafetz Chaim made Kiddush, and the three of them -- the aged rabbi, his wife, and the 14-year-old youth -- sat down to their Shabbos feast.
When the meal was over, the Chafetz Chaim excused himself and went to his room to sleep.
Leib prepared himself for bed as well. He tried to fall asleep again but to no avail. At last, he rose and went into the kitchen, where a clock stood on a shelf. Leib looked at it to check the time, then rubbed his eyes in disbelief. The clock appeared to be functioning and yet it showed 4 o’clock! How could it be 4 in the morning already? Shaking his head in bewilderment, Leib returned to his bed.
When he awoke in the morning, he again went into the kitchen, where this time, he found the Rebbitzen.
“Good Shabbos,” he began. Then he asked her the question that had been troubling him. “Last night, after the meal, I couldn’t fall asleep right away. I went into the kitchen, and saw that the clock showed that it was 4 in the morning! Does the clock work properly? What time did we finish the meal last night?”
“It was very late when we finished,” she answered.
“But the meal didn’t last that long! What time did we sit down to eat? Did I sleep so long when I first came?”
“I’ll tell you what happened,” replied the Rebbitzen. “When the Rav returned from shul, you were in a very deep sleep. I wanted to wake you so that you could hear Kiddush, but my husband stopped me. He said that you were tired from your long journey, and advised me to let you sleep. He said that he would wait, and make Kiddush when you woke up.
“When some time had passed, not wanting to make me wait any longer, he asked our son Aharon to make Kiddush so that my son and I could eat our meal. Meanwhile, my husband sat and learned, waiting for you to wake up. We agreed that he’d call me when you did, and that we would sit down together to the Shabbos meal, in your honor.”
The Rebbitzen added, “You slept for hours, but the Rav was determined not to start the Shabbos meal without you!”
Had Leib not asked his question, neither the Chafetz Chaim nor his wife had planned to say a word about their extraordinary behavior that Shabbos night! (www.artscroll.com)
Skolya Rebbe
The Skolya Rebbe, Rabbi Dovid Yitzchok Isaac Rabinowitz, was known for his great genius and depth in Torah learning, among other things. He had a certain custom at his tishen. Somebody present was chosen to say a pasuk (verse), any pasuk, from the Torah. The Rebbe would instantly begin to expound on the pasuk. He would expound, and he would expound, sometimes for up to two hours. The person honored with giving the Rebbe the pasuk was usually a guest or somebody prominent. The Rebbe never failed to impress, and hold those present at the tish rapt. Once while visiting Ireland the Rebbe was at the home of a prominent Rav. During the course of conversation the Rav said, "why doesn't the Rebbe come clean! Everyone knows that the Rebbe plans which pasuk is going to be said ahead of time." The Rebbe challenged the Rav, and asked for a pasuk. He thought for a second, and said "Reuven, Shimon, Levi, VeYehuda." The Rebbe closed his eyes, and expounded on the verse until the Rav had to stop him at 2:30 in the morning. He begged the Rebbe's forgiveness, who, in turn, said, "I forgive you, but please don't accuse another Jew of lying in the future."
And now to the story: The Rebbe was sitting in his apartment when he heard a truck pull up downstairs. Suddenly, the horrifying sound of boots running through the halls and up the staircase was resonating in the corridors of the building. It was a Nazi raid. Amidst the banging on doors, smashing down of doors, dragging of Jews out of their apartments, horrifying screams and, the incessant sound of boots, the Rebbe, scared for his life, sat at his table, and began to say the pasuk, "ve'es ha'anashim asher pesach habayis hiku basanveirim mikaton v'ad gadol vayeel'u limtzo hapasach" (and the people who were at the entrance of the house were stricken with blindness, from young to old, and they tried in vain to find the entrance. Shemos 19:11. It refers to the people of Sodom who surrounded Lot's house in order to terrorize him and his visitors, but were stricken were blindness, and were unable to find the door to the house). The Rebbe, with intense concentration, repeated the pasuk over and over again. The apartment to the right of his was raided, the apartment to the left was raided, and all Jews had been emptied out of the apartments above and below, and later shipped off to their deaths. But with this pasuk a great neis (miracle) had occurred, and the Rebbe was later able to escape from Europe with his life.
Rabbi Eliezer Silver and the Satmar Rebbe
Just as an aside from this week's parsha, as well, the first Satmar Rebbe was once late for a bris. In attendance was Rabbi Eliezer Silver, who was on a tight schedule that day. The bris was to begin at 9:00 sharp, but the Satmar Rebbe was nowhere to be seen. 9:15 came, 9:30. At twenty minutes before ten the Satmar Rebbe walked in, and with a look of astonishment on Rabbi Silver's face he said to the Rebbe, "what happened to 'vayashkeim Avraham baboker? (and Abraham woke up early in the morning)'" The Satmar Rebbe replied, "it doesn't say how long the 'vayachavosh es chamoro (and he saddled his donkey)' took!!!"
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. "All my life there was something that bothered me, and I just figured out the answer," he said. "On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It's because angels can't partake in earthly pleasures. They can't taste food. We don't want to show them disrespect by eating in front of them, so way say goodbye before we begin our meal," at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Speaking of food, the mother of the Rebbe Reb Shmelke of Nickolsburg and his brother Reb Pinchas once complained that one of her sons doesn't say Bircas HaMazon (grace after meals), and the other doesn't say Kriyas Shema al Hamitah (prayer before going to bed). (one didn't eat and one didn't sleep). (http://rebbestories.blogspot.com)
I Think I Came To Israel Just To See You
On one of R' Nachman Bulman's trips from his home in Eretz Yisrael to New York, his close friend, Rav Yechiel Perr, Rosh Yeshiva of Yeshivas Derech Ayson, came to see him. He noticed how exhausted R' Bulman appeared and asked him why he was so tired. R' Bulman answered that he was up the night before the trip. R' Perr expressed surprise that R' Bulman didn't make sure to rest before his long flight. R' Bulman sighed and told him a story which aptly illustrated his devotion to helping and inspiring people.
A young girl from the States had traveled to Paris to study art, and she became involved with a non-Jewish artist there, who eventually proposed marriage. She called her parents and told them she was thinking of marrying this artist, and wanted to know if they had any objections to the fact that he wasn't Jewish. Her parents reassured there that they had no problem with it whatsoever, and if she loved him, she should marry him.
The girl was surprised by her parents' reaction since she had expected them to be opposed. Her own doubts about marrying a non-Jew led her to inquire about Yiddishkeit. Eventually, she decided that she should travel to Israel, where she had never visited, before she made a decision to marry him or not. She impulsively set out for Israel, without any concrete plans of what she would do when she stepped off the plane. Once she was off the plane and standing in line, she started chatting with the person next to her. She admitted to the woman that she wasn't sure why she had come to Israel, but she had simply felt she had to come, and she had no idea where she would go. The person she was talking to said, "There's someone in Jerusalem, R' Nachman Bulman; you must go talk to him."
The woman gave her the phone number, and the girl called from the airport. "Rabbi Bulman, I was told I must see you." R' Bulman apologized that he was unable to meet with her as he was leaving to America the next day. She said, "Please, I think I came to Israel just to see you. Please don't say no." Rav Bulman agreed, and the girl came that night. After speaking to him for a few hours, she enrolled in a seminary for ba'alos teshuvah, and Rav Bulman lost his night's sleep. (Rabbi Yechiel Perr) (www.Revach.net)
Not merely an appellation
Rabbi Mordechai Kamenetzky writes: Rabbi Zev Wilenski, shlita, recited that a student of Rabbi Boruch Ber Lebowitz, zt”l, had undertaken to transcribe the notes of the revered sage to prepare them for print. This work would eventually be known as the Birkas Shmuel, one of the classic exegetical works on Talmudic Law.
As the student reviewed the work, he noticed a seeming redundancy of the titles mentioned about Rabbi Yitzchok Zev Soloveitchik, the Brisker Rav who was a son of Rabbi Lebowitz's own teacher Rabbi Chaim Soloveitchik, and revered as well, by Rabbi Lebowitz.
Each time that Rabbi Lebowitz quoted him, he would preface Rabbi Soloveitchik’s name with all due titles and accolades, "the true Gaon, Rebbe and Teacher of all of Israel, The Gaon of Brisk, he should live to see long and good days."
Even three or four times in one paragraph, Rabbi Lebowitz would repeat the words, each preceded with a slew of praise and reverence, "the true Gaon, Rebbe and Teacher of all of Israel, The Gaon of Brisk, he should live to see long and good days."
The next time that Rabbi Soloveitchik was quoted in the works, the student, in the interest of brevity, decided to leave out the seemingly supplementary appellations. Instead he wrote, My Rebbe, the great sage, Rabbi Yitzchak Zev Soloveitchik, shlita.
Upon reviewing the work, Rabbi Lebowitz was visibly shaken. "Why did you leave off the introductory appellations? "But, Rebbe, countered Rabbi Lebowitz's student, "I mentioned them the first time. Must I repeat them every single time?
Rabbi Lebowitz was dismayed. "Why am I publishing this book?" he asked in true sincerity. "What do I have from it? Honor? Money? Of course not! I wrote this work so that a student will understand how to learn a Rashba (a medieval commentator) or to understand the Rambam."
He paused. "The same way that I want them to understand the text, I also want them to understand to appreciate the greatness of the Rebbe. I want them to see and understand that Rav Yitzchak Zev is "the true Gaon, Rebbe and Teacher of all of Israel." (ww.Torah.org)
Shabbos: Ta’am HaChaim Vayakhel-Pekudei-HaChodesh 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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Showing posts with label Mishkan. Show all posts
Showing posts with label Mishkan. Show all posts
Thursday, March 11, 2010
Thursday, June 4, 2009
Shabbos: Ta’am HaChaim Parashas Naso 5769
שבת טעם החיים פרשת נשא תשס"ט
Shabbos: Ta’am HaChaim Parashas Naso 5769
It will be good in the end
Introduction
In this week’s parasha we learn about two seemingly unrelated ideas. One idea is that of the Sota, the adulteress woman who is warned by her husband not to have any contact with another man. The woman is subject to a humiliating process, where, if convicted, her stomach swells and her thigh falls, and she dies because of her deviancy., If she is found innocent, however she merits much blessing. The Torah also discusses at length the sacrifices that were offered by the Nesiim, the leaders of each tribe, upon the dedication of the Mishkan. One must wonder why the Torah elaborates on the offerings of the Nesiim. It is said (Shemos 35:27) vihanisiim heiviu eis avnei hashoham vieis Avnei hamiluim laeifod vilachoshen, the leaders brought the shoham stones and the stones for the settings for the Ephod and the Breastplate. Rashi cites the Medrash (Bamidbar Rabbah 12:16) that states that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan, whereas for the donations towards the construction of the Mishkan, the Nesiim brought their donations after everyone else. Their rationale was that the people should bring all the donations and whatever would be lacking, they, the Nesiim, would make up for. Once the Nesiim, saw, however, that the people had donated everything, they were left to bring the Shoham stones, and it was for this reason that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan. This act of laziness caused that the letter yud was left out of their name, and it is written in the Torah vihanisiim without a letter yud. This Medrash implies that the Nesiim were being chastised for their laziness. Why, then, does the Torah here elaborate on the offerings of the Nesiim, reporting the exact same details of each of the twelve Nesiiim’s offerings?
There is always hope
It would seem that the message that is gleaned from the discussion of the Sota applies equally to the episode regarding the Nesiim. While the Nesiim were reprimanded for their laziness with regard to their bringing donations for the construction of the Mishkan, they remained true to their title of Nasi, which means to elevate. The Nesiim elevated themselves by not despairing because of their previous delinquency. Rather, they hastened to be the first to offer sacrifices for the Mishkan dedication, and in fact, the Nesiim were ultimately the only ones who offered sacrifices in this regard. In a similar vein, the Sota is suspected of being unfaithful to her husband. She undergoes a debasing experience, but there is the possibility that she will be vindicated. The Gemara (Sota 26a) states that if she is vindicated then she will be rewarded. If until now she had given birth in pain, she will now give birth with ease. If until now she had given birth to girls, she will now give birth to boys. Furthermore, she will give birth to taller and whiter skinned children. Thus, we see that even a woman who is accused of infidelity has hope that her honor will be restored. This is the lesson of this week‘s parasha. One who has sinned and has despaired of ever repenting and being accepted by HaShem should study the portion regarding the Sota and the portion regarding the Nesiim, and he will realize that there is hope for everyone.
The Shabbos connection
This idea certainly reflects our weekly struggles, as every week we face challenges of earning a livelihood and succumbing to the forces that wish to distance us, Heaven forbid, from HaShem and His Torah. We must realize that despite our struggles during the week, Shabbos is a time of repentance and an opportunity where we can serve HaShem with true joy. It is said (Yeshaya 55:12) ki visimcha seitzeiu, for in gladness shall you go out. The Gerrer Rebbes write that this verse can be interpreted to mean that with joy, one can exit any situation. Hashem should allow us to serve Him with joy and to observe His Shabbos properly.
Shabbos Stories
Keeping what is yours
Rabbi Shlomo Katz writes: The Chofetz Chaim (died 1933) once visited the town of Slonim, and a certain wealthy resident, R' Yosef, asked the sage to review his (R' Yosef's) will. R’ Yosef want the Chofetz Chaim's opinion of whether he had divided his assets properly. The Chofetz Chaim looked at the will and saw that R' Yosef had divided his money into four equal shares - 10,000 rubles for each of his three sons and 10,000 rubles for his wife. In addition, R’ Yosef had willed all of his Sefarim to various yeshivos. The Chofetz Chaim returned the will to R’ Yosef and said, “You find the errors.”
R' Yosef reviewed his will and replied, “I do not see any errors. It looks to me like it is all in order.”
“No!” said the Chofetz Chaim. “Firstly, I am amazed that you left all your money to your family and your Sefarim to yeshivos. Your children, too, will need Sefarim, while yeshivos lack money for food more than they lack Sefarim.
“Secondly, you have transgressed the verse (Yeshaya 58:7), ‘From your own flesh do not turn away.’ True, ‘your flesh’ refers to your relatives, but you are your own closest relative, and you have made no provision for yourself. You worked hard for this money, and you should give yourself an equal share. Create another share of your assets,” the Chofetz Chaim said, “and then divide it again - one-half for Torah scholars and one-half to chesed organizations, for example, for bikkur cholim, for poor people, and so on. The portion that is for Torah scholars also will help feed and clothe poor people such that you will have a share not only in their Torah study but in their very livelihoods.”
R’ Yosef agreed and promised that he would change his will forthwith.
“Wait,” said the Chofetz Chaim. “My advice to you is that you take your 8,000 ruble share and distribute it to appropriate institutions in your lifetime. You know how it is; when children see that their father has left a large portion of his estate to charity, they hire a lawyer to prove that their father was insane. Imagine the reaction in the Heavenly Court if you come there and they hear that, not only were your pledges to charity not fulfilled, but you were insane to boot!
“This,” concluded the Chofetz Chaim, “is the lesson of the verse in Parashas Naso (5:10), ‘A man’s holies shall be his.’ Only what a person sets aside for holy uses will ultimately remain his.”
(Quoted in Otzrosaihem Shel Tzaddikim)
Observing Shabbos even in hard times
A Jewish peasant once came to ask for a blessing from Rabbi Chaim of Chernowitz. The rabbi was about to give his blessing, but paused and asked the man, "Tell me, do you keep Shabbos?"
The farmer averted his eyes and did not reply, but the rabbi continued speaking. “Perhaps you don’t understand the true sanctity of Shabbos. Let me explain: All week you toil with farm animals and till the earth. You work until you’re so exhausted that you fall into your bed. What connection do you have with the spiritual? On the Shabbos, every Jew receives an additional soul, one which is completely pure and refined. He rests his weary body, forgets his struggle of the preceding week and devotes his thoughts to G-d. A person who lives without the Shabbos has a life of work which never ends.”
The peasant listened to the rabbi’s words and they struck a deep chord within his heart. He burst into tears at the thought of all he was missing in life. “Rabbi, I see now how right you are. But perhaps I haven't explained the whole reason why I don't observe Shabbos completely as I should. You see, I rent my farm from a poritz (landlord) who requires me to produce enough food for his family as well as my own. Now that you have explained the importance of Shabbos, I will try my best to keep it completely. Just during the harvest I won't be able to.”
Rabbi Chaim gently asked the farmer why he was so certain that he would not be able to keep Shabbos during the harvest.
“Rabbi, during the harvest I don't have even one minute to spare, and I can't take such a long break.”
Rabbi Chaim smiled and said, “Let me tell you a story: A long time ago, a local landowner invited his friends to a celebration. When they were all seated around the table, and had all drunk much too much, they began to brag about their Jewish employees. ‘My Jewish tenant is unique. He’s as loyal as a good hunting dog,’ said one. Another countered, ‘He can’t be as loyal as my Jewish tenant. He's absolutely the best!’
“Then the host spoke up. ‘You may all have very remarkable tenants, but my Jew is unquestionably the most loyal. Why, he would do anything I asked without hesitation. You know, if I asked him to just convert to our religion, he would do it in a minute.’
“The others began to speak at once. ‘That would never happen. A Jew, no matter how loyal, would never convert because he was asked to do so by his employer!’ they all contended.
“'I see you don’t believe me. I will prove it to you! Send for Moshke!’ the poritz barked to his servant.
“The Jewish tenant was soon standing in front of his landlord and all the drunken guests. ‘Moshke,’ began the poritz, ‘would you do anything I requested of you?’
“The frightened Jew didn’t know what was about to happen. He just hoped to avoid trouble, and so he nodded his head and replied, ‘Yes, sir, I certainly would obey you.’
“'Moshke, I want you to become a Christian right now!’
"The Jew was shocked at the request, but he was too frightened to refuse. He needed a livelihood and his family needed a roof over their heads. As soon as he nodded his head a servant was dispatched to bring the priest. Before he could think about what he was doing, the Jew was baptized.
“When the poritz came out of his drunken haze, he remembered what he had done to his Jewish tenant and he regretted it very much. He apologized, ‘Moshke, I was drunk and I didn’t mean to offend you. Of course, you may become a Jew once again!’
“The poritz was shocked at Moshke’s reaction to his words. He didn’t express his relief or gratitude. In fact, he was none too anxious to resume his former religion.”
‘Thank you for your offer, but soon the Jewish holiday of Passover will be celebrated. It is a very costly holiday. So, I was wondering, would you mind if I put off changing back until after the holiday?’ “
Rabbi Chaim looked penetratingly at the farmer and asked, “Do you know that the Torah states, ‘Six days shall you work and on the seventh you shall rest. At the time of plowing and harvesting you shall rest.’ Doesn’t it seem strange that the Torah adds the words ‘at plowing and harvesting’ when it says that Shabbos must be observed on a weekly basis? Why is it necessary to mention plowing and harvesting in particular?
“The reason is to teach us that even at the most demanding times of the year, when it seems impossible to keep Shabbos, even then, we are commanded to observe the holy Shabbos.”
Rabbi Chaim continued. “Our Sages explain that the laws of Shabbos were taught when the Jews camped near the waters of Mara. Mara means bitter. From this we learn that even when life appears to be especially hard-bitter - and keeping Shabbos seems to be impossible, a Jew must have faith and must keep it despite the hardship. When he expends all the energy he needs to observe Shabbos, G-d will come to his aid, and he will surely succeed.”
Shabbos: Ta’am HaChaim
Parashas Naso 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
For sponsorships please call
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To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
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Shabbos: Ta’am HaChaim Parashas Naso 5769
It will be good in the end
Introduction
In this week’s parasha we learn about two seemingly unrelated ideas. One idea is that of the Sota, the adulteress woman who is warned by her husband not to have any contact with another man. The woman is subject to a humiliating process, where, if convicted, her stomach swells and her thigh falls, and she dies because of her deviancy., If she is found innocent, however she merits much blessing. The Torah also discusses at length the sacrifices that were offered by the Nesiim, the leaders of each tribe, upon the dedication of the Mishkan. One must wonder why the Torah elaborates on the offerings of the Nesiim. It is said (Shemos 35:27) vihanisiim heiviu eis avnei hashoham vieis Avnei hamiluim laeifod vilachoshen, the leaders brought the shoham stones and the stones for the settings for the Ephod and the Breastplate. Rashi cites the Medrash (Bamidbar Rabbah 12:16) that states that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan, whereas for the donations towards the construction of the Mishkan, the Nesiim brought their donations after everyone else. Their rationale was that the people should bring all the donations and whatever would be lacking, they, the Nesiim, would make up for. Once the Nesiim, saw, however, that the people had donated everything, they were left to bring the Shoham stones, and it was for this reason that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan. This act of laziness caused that the letter yud was left out of their name, and it is written in the Torah vihanisiim without a letter yud. This Medrash implies that the Nesiim were being chastised for their laziness. Why, then, does the Torah here elaborate on the offerings of the Nesiim, reporting the exact same details of each of the twelve Nesiiim’s offerings?
There is always hope
It would seem that the message that is gleaned from the discussion of the Sota applies equally to the episode regarding the Nesiim. While the Nesiim were reprimanded for their laziness with regard to their bringing donations for the construction of the Mishkan, they remained true to their title of Nasi, which means to elevate. The Nesiim elevated themselves by not despairing because of their previous delinquency. Rather, they hastened to be the first to offer sacrifices for the Mishkan dedication, and in fact, the Nesiim were ultimately the only ones who offered sacrifices in this regard. In a similar vein, the Sota is suspected of being unfaithful to her husband. She undergoes a debasing experience, but there is the possibility that she will be vindicated. The Gemara (Sota 26a) states that if she is vindicated then she will be rewarded. If until now she had given birth in pain, she will now give birth with ease. If until now she had given birth to girls, she will now give birth to boys. Furthermore, she will give birth to taller and whiter skinned children. Thus, we see that even a woman who is accused of infidelity has hope that her honor will be restored. This is the lesson of this week‘s parasha. One who has sinned and has despaired of ever repenting and being accepted by HaShem should study the portion regarding the Sota and the portion regarding the Nesiim, and he will realize that there is hope for everyone.
The Shabbos connection
This idea certainly reflects our weekly struggles, as every week we face challenges of earning a livelihood and succumbing to the forces that wish to distance us, Heaven forbid, from HaShem and His Torah. We must realize that despite our struggles during the week, Shabbos is a time of repentance and an opportunity where we can serve HaShem with true joy. It is said (Yeshaya 55:12) ki visimcha seitzeiu, for in gladness shall you go out. The Gerrer Rebbes write that this verse can be interpreted to mean that with joy, one can exit any situation. Hashem should allow us to serve Him with joy and to observe His Shabbos properly.
Shabbos Stories
Keeping what is yours
Rabbi Shlomo Katz writes: The Chofetz Chaim (died 1933) once visited the town of Slonim, and a certain wealthy resident, R' Yosef, asked the sage to review his (R' Yosef's) will. R’ Yosef want the Chofetz Chaim's opinion of whether he had divided his assets properly. The Chofetz Chaim looked at the will and saw that R' Yosef had divided his money into four equal shares - 10,000 rubles for each of his three sons and 10,000 rubles for his wife. In addition, R’ Yosef had willed all of his Sefarim to various yeshivos. The Chofetz Chaim returned the will to R’ Yosef and said, “You find the errors.”
R' Yosef reviewed his will and replied, “I do not see any errors. It looks to me like it is all in order.”
“No!” said the Chofetz Chaim. “Firstly, I am amazed that you left all your money to your family and your Sefarim to yeshivos. Your children, too, will need Sefarim, while yeshivos lack money for food more than they lack Sefarim.
“Secondly, you have transgressed the verse (Yeshaya 58:7), ‘From your own flesh do not turn away.’ True, ‘your flesh’ refers to your relatives, but you are your own closest relative, and you have made no provision for yourself. You worked hard for this money, and you should give yourself an equal share. Create another share of your assets,” the Chofetz Chaim said, “and then divide it again - one-half for Torah scholars and one-half to chesed organizations, for example, for bikkur cholim, for poor people, and so on. The portion that is for Torah scholars also will help feed and clothe poor people such that you will have a share not only in their Torah study but in their very livelihoods.”
R’ Yosef agreed and promised that he would change his will forthwith.
“Wait,” said the Chofetz Chaim. “My advice to you is that you take your 8,000 ruble share and distribute it to appropriate institutions in your lifetime. You know how it is; when children see that their father has left a large portion of his estate to charity, they hire a lawyer to prove that their father was insane. Imagine the reaction in the Heavenly Court if you come there and they hear that, not only were your pledges to charity not fulfilled, but you were insane to boot!
“This,” concluded the Chofetz Chaim, “is the lesson of the verse in Parashas Naso (5:10), ‘A man’s holies shall be his.’ Only what a person sets aside for holy uses will ultimately remain his.”
(Quoted in Otzrosaihem Shel Tzaddikim)
Observing Shabbos even in hard times
A Jewish peasant once came to ask for a blessing from Rabbi Chaim of Chernowitz. The rabbi was about to give his blessing, but paused and asked the man, "Tell me, do you keep Shabbos?"
The farmer averted his eyes and did not reply, but the rabbi continued speaking. “Perhaps you don’t understand the true sanctity of Shabbos. Let me explain: All week you toil with farm animals and till the earth. You work until you’re so exhausted that you fall into your bed. What connection do you have with the spiritual? On the Shabbos, every Jew receives an additional soul, one which is completely pure and refined. He rests his weary body, forgets his struggle of the preceding week and devotes his thoughts to G-d. A person who lives without the Shabbos has a life of work which never ends.”
The peasant listened to the rabbi’s words and they struck a deep chord within his heart. He burst into tears at the thought of all he was missing in life. “Rabbi, I see now how right you are. But perhaps I haven't explained the whole reason why I don't observe Shabbos completely as I should. You see, I rent my farm from a poritz (landlord) who requires me to produce enough food for his family as well as my own. Now that you have explained the importance of Shabbos, I will try my best to keep it completely. Just during the harvest I won't be able to.”
Rabbi Chaim gently asked the farmer why he was so certain that he would not be able to keep Shabbos during the harvest.
“Rabbi, during the harvest I don't have even one minute to spare, and I can't take such a long break.”
Rabbi Chaim smiled and said, “Let me tell you a story: A long time ago, a local landowner invited his friends to a celebration. When they were all seated around the table, and had all drunk much too much, they began to brag about their Jewish employees. ‘My Jewish tenant is unique. He’s as loyal as a good hunting dog,’ said one. Another countered, ‘He can’t be as loyal as my Jewish tenant. He's absolutely the best!’
“Then the host spoke up. ‘You may all have very remarkable tenants, but my Jew is unquestionably the most loyal. Why, he would do anything I asked without hesitation. You know, if I asked him to just convert to our religion, he would do it in a minute.’
“The others began to speak at once. ‘That would never happen. A Jew, no matter how loyal, would never convert because he was asked to do so by his employer!’ they all contended.
“'I see you don’t believe me. I will prove it to you! Send for Moshke!’ the poritz barked to his servant.
“The Jewish tenant was soon standing in front of his landlord and all the drunken guests. ‘Moshke,’ began the poritz, ‘would you do anything I requested of you?’
“The frightened Jew didn’t know what was about to happen. He just hoped to avoid trouble, and so he nodded his head and replied, ‘Yes, sir, I certainly would obey you.’
“'Moshke, I want you to become a Christian right now!’
"The Jew was shocked at the request, but he was too frightened to refuse. He needed a livelihood and his family needed a roof over their heads. As soon as he nodded his head a servant was dispatched to bring the priest. Before he could think about what he was doing, the Jew was baptized.
“When the poritz came out of his drunken haze, he remembered what he had done to his Jewish tenant and he regretted it very much. He apologized, ‘Moshke, I was drunk and I didn’t mean to offend you. Of course, you may become a Jew once again!’
“The poritz was shocked at Moshke’s reaction to his words. He didn’t express his relief or gratitude. In fact, he was none too anxious to resume his former religion.”
‘Thank you for your offer, but soon the Jewish holiday of Passover will be celebrated. It is a very costly holiday. So, I was wondering, would you mind if I put off changing back until after the holiday?’ “
Rabbi Chaim looked penetratingly at the farmer and asked, “Do you know that the Torah states, ‘Six days shall you work and on the seventh you shall rest. At the time of plowing and harvesting you shall rest.’ Doesn’t it seem strange that the Torah adds the words ‘at plowing and harvesting’ when it says that Shabbos must be observed on a weekly basis? Why is it necessary to mention plowing and harvesting in particular?
“The reason is to teach us that even at the most demanding times of the year, when it seems impossible to keep Shabbos, even then, we are commanded to observe the holy Shabbos.”
Rabbi Chaim continued. “Our Sages explain that the laws of Shabbos were taught when the Jews camped near the waters of Mara. Mara means bitter. From this we learn that even when life appears to be especially hard-bitter - and keeping Shabbos seems to be impossible, a Jew must have faith and must keep it despite the hardship. When he expends all the energy he needs to observe Shabbos, G-d will come to his aid, and he will surely succeed.”
Shabbos: Ta’am HaChaim
Parashas Naso 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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Wednesday, September 5, 2007
Kesubos 4 A lesson in true Repentance
The Gemara states that if all the preparations are made for a wedding and the father of the bridegroom or the mother of the bride passed away, we place the deceased in a room and the bridegroom and bride marry and consummate the marriage.
When Hashem gave the Torah to the Jewish People, it is said (Shemos 24:10-11) vayiru es Elokei Yisroel visachas raglav kimaaseih livnas hasapir uchietzem hashamayim latohar, viel atzilei bnei yisroel lo shalach yado vayechezu es haelokim vayochlu vayishtu, they saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the children of
Elsewhere, (Vayikra 10:4) Rashi writes that Mishael and Eltzafan, the cousins of Nadav and Avihu, were instructed by Moshe to remove the dead bodies of Nadav and Avihu, akin to one who tells his friend, “remove the deceased’s body from before the bride, so as not to spoil the joy of the wedding.” One must wonder why HaShem felt that the joy of Matan Torah should not be disturbed, whereas the festivities for the Inauguration of the Mishkan could be disturbed.
Perhaps the answer to this question can be found in the words of the Gemara (Yoma 86b) that states that the ideal form of repentance is when one returns to the same situation that he was tempted with when he sinned, and in this instance he controls his desires and refrains from sinning. Similarly, the sin of Nadav and Avihu was that when HaShem revealed Himself at Sinai, the Jewish People experienced a high level of spirituality. Nadav and Avihu, however, were not satisfied with that exalted experience, and to satisfy their desire for striving higher on the spiritual ladder, they gazed at the Divine Presence, thus convicting themselves of the death penalty.
Hashem subsequently sought to offer Nadav and Avihu the opportunity for ideal repentance, HaShem chose the setting of the Inauguration of the Mishkan, where, according to the Ramban (Shemos 25:1) the Divine Presence that had reposed on Sinai revealed, now rested discreetly on the Mishkan. Nadav and Avihu, along with the rest of the Jewish People, again experienced a great revelation of the Divine Presence. In their desire to contain themselves, Nadav and Avihu attempted to enter the Holy of Holies with their firepans and offer the Ketores, the most beloved of all sacrifices. They were put to death because HaShem did not desire this service from them. Thus, HaShem felt that this lesson in repentance was justified in disrupting the festivities of inaugurating the Mishkan.
Perhaps the reason for this merit is because one who sheds tears over the death of Nadav and Avihu demonstrates that he has internalized the lesson of not succumbing to the temptation of a sin that he has committed previously. Although children may at times die on account of their parents sins, this person deserves that his children shall not die for his previous sins. May we merit this year to truly repent from our sins and that HaShem inscribes us with the righteous of
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