שבת טעם החיים פינחס תש"ע
Shabbos: Ta’am HaChaim Pinchas 5770
Hashem loves the Jewish people no matter how much they have sinned
Introduction
פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם ולא כליתי את בני ישראל בקנאתי, Pinchas son of Elazar son of Aharon the Kohen, turned back My wrath from upon the Children of Israel, when he zealously avenged My vengeance among them, so I did not consume the Children of Israel in My vengeance. (Bamidbar 25:11)
At the end of last week’s parasha we learned how Balak had facilitated the Moabite women to seduce the Jewish men. HaShem became angry at the Jewish People and they were threatened with annihilation. Pinchas, the grandson of Aharon HaKohen, saw that there was a need to act and he killed Zimri, the leader of the tribe of Shimon, and Kazbi, the Midianite woman, and through this zealous act he appeased HaShem’s wrath. In the beginning of this week’s parasha HaShem informs Moshe that Pinchas will receive HaShem’s covenant of peace. The Gemara (Sanhedrin 105b; Brachos 7a) presents a perplexing statement regarding this time period in the Wilderness. It is said (Micha 6:5) ami zichar na mah yaatz Balak melech Moav umeh anah oso Balaam ben Beor min hashitim ad haGilgal limaan daas tzidkos HaShem, My people, hear, now, what Balak, king of Moav, schemed, and what Balaam son of Beor answered him, [and all the events] from Shittim to Gilgal - in order to recognize the righteous acts of HaShem. The Gemara explains that this verse teaches us that HaShem was informing the Jewish People that if He had become angry from the time that the Jewish People arrived in Shittim until they reached Gilgal in Eretz Yisroel, the entire Jewish nation would have been destroyed. The Gemara is referring to HaShem’s wrath against the Jewish People for having sinned with the Moabite women. This Gemara, however, is difficult to understand, because the Torah states explicitly that HaShem did become angry and almost annihilated the Jewish People. In fact, if not for Pinchas’ act of heroism, the Jewish People would have been destroyed. How, then, could the Gemara state that HaShem did not become angry at that time? The Netziv in his commentary Heemak Davar at the end of Parashas Balak and in Harchev Davar at the beginning of Parsahas Pinchas offers a solution to this difficulty by stating that there is a distinction between charon af and cheimah, two forms of anger. Thus, although HaShem did not display charon af, He did display cheimah [Both words are translated as wrath in English.] The Netziv’s commentary is difficult to comprehend, as the Torah states clearly that HaShem became angered with the Jewish People. Rashi (Bamidbar 23:8 and Sanhedrin 105b s.v. kol osan hayamim) indicates that the anger the Gemara is referring to is at the time that Balaam attempted to curse the Jewish People, but the verse that states “from Shittim until Gilgal” does not reflect this explanation.
All of Balaam’s attempts to cause HaShem to despise us were in vain
The Gemara is difficult to reconcile with the verses in the Torah and in Micha. Nonetheless, we can glean from the Gemara an important lesson in how HaShem views His relationship with His Chosen Nation. Balaam was attempting to curse the Jewish People, and when Hashem thwarted his efforts, Balaam employed a different tactic. Balaam’s strategy was to cause the Jewish People to sin and thus incur HaShem’s wrath. HaShem did get angry but He would not allow Balaam the satisfaction of seeing his actions bear fruit. Thus, the Gemara states that HaShem did not become angry during the entire time that Balaam sought to destroy the Jewish People.
The Shabbos connection
We may think that Hashem has left us to the elements, and we are under the jurisdiction of the forces of nature. When Shabbos arrives, however, we see clearly that Hashem has bestowed upon us His greatest gift, which is the Holy Shabbos. Even during the period of the Three Weeks, when the Jewish People are in a state of mourning for the loss of the Bais HaMikdash and for the ongoing exile, HaShem has not abandoned us. HaShem loves us more than anything else in the world, and He will demonstrate this love for us when He brings us the redemption with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
All paid up
Rav Shmuel Shtrashan of Vilna (1819-1885) was a wealthy banker as well as a renowned Torah scholar. In addition to his commerce, he maintained a free-loan society to provide interest-free loans to the needy. One time he granted a one-year loan of 300 rubles to Reb Zalman the tailor and carefully recorded it in his ledger. One year later, to the date, with 300 rubles in an envelope, Reb Zalman knocked on the door of Rav Shmuel's study. The Rav was in the midst of a deep Talmudic contemplation and hardly interrupted his studies while tucking the money away in one of the volumes he had been using. A few weeks later, while reviewing his ledgers, Rav Shmuel noticed that Reb Zalman’s loan was overdue. He summoned him to his office to inquire about the payment. Of course, Reb Zalman was astonished. He had paid the loan in full on the day it was due! The Rav could not recall payment and insisted that they go together to Beis Din (Rabbinical Court).
Word in town spread rapidly, and people began to shun Reb Zalman. His business declined, and his children and wife were affronted by their peers. The only recourse the Beis Din had was to have Reb Zalman swear that he had repaid the loan. Rav Shmuel did not want to allow a Jew to swear falsely on his account and decided to forego the procedure by annulling the loan. This latest event brought even more scorn to the tailor, and eventually he felt forced to leave Vilna and establish himself elsewhere.
A year later, Rav Shmuel was analyzing a section of the Talmud and opened a volume he had used sometime in the past. He could not believe his eyes when he saw a thick envelope with Reb Zalman's return address, containing 300
rubles. Quickly, he ran to find the hapless tailor who had been so besmirched. After unsuccessfully searching Vilna, he found that the tailor had moved. Rabbi Shtrashan traveled to Reb Zalman to beg forgiveness. The tailor, a broken man, explained that there was no way that anyone would believe the true story. They would just say that the pious scholar had shown mercy on the unscrupulous tailor. Finally, they decided that the only way to truly atone and give back the tailor his reputation was for the scholar to take Reb Zalman's son as his son-in-law. The shocked town of Vilna rejoiced at the divine union that helped re-establish a reputation. (www.parsha.net)
Pinchas and Pinchas
R' Pinchas Shapiro of Koretz zt"l (1726-1791; student of the Baal Shem Tov and early chassidic rebbe) lived in terrible poverty. His house was shabby and it looked ready to fall at any moment.
Once, R' Pinchas' chassidim in another town invited him to spend Shabbat with them. In honor of the occasion, they bought him a new suit and prepared a beautiful apartment in which he would stay.
On Friday night, R' Pinchas was in high spirits. He said: "Here, where I am a guest, they feed me on silver platters like a wealthy man, whereas at home, the poverty reaches every corner of my house. I assume that my chassidim learned to treat me this way from the Torah itself."
He explained: "Parashas Pinchas contains a description of the sacrifices for all of the holidays, yet this parashah's regular place (its 'home') is during the depressing Three Weeks. On the other hand, when this parasha comes as a guest, it is Yom Tov (i.e., on each of the holidays, we read the day's sacrifices from Parashas Pinchas as a maftir).
"Similarly, I, Pinchas, make my home in depressing surroundings, but when I come as a guest, it becomes a Yom Tov." (Quoted in Otzros Tzaddikei Ugeonei HaDoros p. 489)
R' Yeshaya Bardaky zt”l
Died 18 Cheshvan 5623 / 1862
R' Bardaky was a son-in-law (in his second marriage) of R' Yisrael of Shklov, who refers to his son-in-law as, "an important man and a talmid chacham, the sharp and erudite rabbi who is more G-d-fearing than most . . ." R' Bardaky was born in Pinsk and taught Torah there, but he decided to settle in Eretz Yisrael after his first wife died. When the ship carrying R' Bardaky, his son, Shmuel Akiva, and his daughter, neared the port of Akko, it was wrecked, and all the passengers were thrown into the sea. R' Bardaky, however, was a powerful swimmer, and, with his two children on his back, he swam ashore.
Upon reaching Yerushalayim, R' Bardaky was appointed head of the Ashkenazic community. He also was appointed vice-consul of the Austrian Empire as a result of the following incident: The Austrian Emperor took ill and sent a message to Yerushalayim that R' Bardaky, who was known as a holy man, should pray for the Emperor at the Kotel hamaaravi. Until that time, R' Bardaky had never visited the Kotel because he was afraid that when he touched the wall he might inadvertently put his finger into a deep crevice in the wall, thus inadvertently trespassing on the Temple grounds in a state of ritual impurity. However, to fulfill the Emperor's request, R' Bardaky did pray at the Kotel, and the Emperor was cured.
A pauper once visited R' Bardaky, who was in charge of distributing stipends, and asked for an advance on the following month's payment. R' Bardaky responded that regrettably he had no money to distribute at that moment. The pauper became agitated, and when R' Bardaky continued to demur, the pauper slapped him. "Wait here," R' Bardaky said in response, and he ran out of his house. Returning a while later with money that he had just collected, R' Bardaky apologized to the pauper: "I'm sorry, I did not realize how great your need was."
The entry in Yerushalayim's Chevrah Kadisha journal recording R' Bardaky's death states: "Zion will cry bitterly over the destruction which G-d has wrought in Zion, how the ark of G-d was taken . . . the famous rabbi and gaon whose name went from one end of the world to the other." (Source: Gedolei HaDoros p. 638 (www.Torah.org)
What Not To Do At The Shabbat Table
The Broodo family of Dallas, Texas is now a well-established Orthodox family. They’re leaders and role models in their community. However one event during their first Shabbat experience almost derailed their teshuva journey. If it was not for the quick thinking of their hosts, their lives might have been very different today.
Ken and Beth Broodo were both raised in non-Orthodox Jewish homes. Ken is a lawyer, and several years ago a local Jewish organization, the Dallas Area Torah Association (DATA), the “community kollel,” sponsored a onetime lunch-n-learn at his law firm. It was delivered by a big-name visiting rabbi. Ken attended the event and enjoyed it, but didn’t feel particularly changed by it.
The event put the Broodos on DATA’s mailing list, and six months later they received an invitation to a DATA seminar on the upcoming holiday of Purim. The Broodos acknowledged that they knew very little about their Judaism and were very curious to learn more, so they decided to attend the event.
At the event, DATA rabbis spoke about various topics of Purim. One topic, the Hidden Mask of Nature, peaked their curiosity. The speaker, Rabbi Aryeh Feigenbaum, surprised them by pointing out that HaShem’s name is never mentioned in the Megillah but His hand is apparent throughout the whole story.
“Only when you look back do you see HaShem’s hand in it. Even when I say it now I get chills. I had never heard something of that depth about the Torah. It was an interesting phenomenon to me,” Ken said.
Ken was fascinated by the presentation and impressed by Rabbi Feigenbaum. Ken stayed afterwards to drill him with a slew of other questions.
Following the seminar, the Broodos began attending other classes sponsored by DATA. Ken began studying one-on-one with Rabbi Feigenbaum each week. He and his wife began seeing the truth and beauty of Judaism and began to realize that this was the spirituality they were craving in their lives. However they were somewhat intimidated by the observances and cautious about jumping into anything too religious.
Rabbi Feigenbaum had given them an open invitation to come to synagogue on a Friday night and to his home for Shabbat dinner. The Broodos were intrigued by the opportunity to learn more and to get closer to the Feigenbaums. They were uncertain about what the experience would be like, but were excited about the opportunity. One Friday night they decided to take him up on it.
As soon as they entered the Feigenbaum’s house, the Broodos were made comfortable by their hosts’ warm welcome, the beauty of their Shabbat table and the obvious love and holiness that filled the home.
“It was my first Shabbat dinner. I was very taken by the whole scene – the white tablecloth, the silver Kiddush cup, the candles, the singing and the Divrei Torah,” Ken said.
Ken especially loved Mrs. Feigenbaum’s homemade Challah. He had never eaten homemade challah before, and he found it to be absolutely delicious.
After finishing his first piece, Ken craved a second slice. The challah was sitting in a metal wire basket in the middle of the table, amidst all sorts of dishes and just on the other side of Mrs. Feigenbaum’s beautiful silver Shabbat candlesticks. Ken tried asking other people to pass him the bowl, but he couldn’t get anyone’s attention. So he decided to lean across the table and pick up the challah bowl himself.
The challah basket was lined with a napkin. As he carried the basket over the items on the table, Ken lifted it over the Shabbat candles, and within a second, it caught fire and turned into a giant bowl of flaming challah!
Ken dropped the burning basket onto the table and was about the douse it with his glass of water, when the rabbi leaned over the table and said ‘Stop!’ Rabbi Feigenbaum picked up the basket, carried to the front porch and let it burn out.
Ken felt extremely embarrassed that he had set the Feigenbaum’s challah on fire. He was ready to leave the meal at the first opportunity and never come back again. But when Ken and wife finally did put on their coats to leave, without missing a beat, Mrs. Feigenbaum responded in a way that immediately turned around his negative feelings.
“Stop worrying about it,” she said to Ken. “The next time you want toast for Shabbat, just let me know in advance!”
Mrs. Feigenbaum’s quip put a smile back on Ken’s face and helped the Broodos stay on their path of growth towards Jewish observance.
“When Mrs. Feigenbaum said that, we all laughed. I realized that no one judged me for making such a ridiculous mistake. Then I felt accepted” Ken explained. “When you’re not frum and you’re around people that are, the one thing you feel sure of is that you are being judged and not accepted.”
The burning challah episode was a critical point in the Broodos’ life. If their hosts had handled it in any other way, they might have never come back. Instead they returned for many more meals in the Feigenbaum home and grew extremely close to the family. They began attending additional classes and started coming to the community frequently for Shabbat.
The Broodos eventually moved into the neighborhood. Several years later, the new local Orthodox synagogue was founded in their living room, and they remain extremely involved to this day. They also now frequently host newcomers to the community. And for anyone who seems uncomfortable by being in an Orthodox home for Shabbat, Ken eases their worries by telling them the story about the Shabbat night that he set the rabbi’s challah on fire. (http://michaelgros.com/category/stories-of-kiruv/)
Where are you from?
I once knew a baal teshuva whose name was Shlomo Zalman Satanofsky zt"l and he told me the following story. When he was becoming frum, still rather early on, he was traveling one Erev Shabbos and got stuck in Williamsburg. He knew at that point in his life that he could not drive on Shabbos so he quickly parked the car and found a place to stay. The next day, he came to one of the Satmar shuls (in a green suit and purple tie) and began to daven. He happened to look up and saw three little chassidishe kids, with curly payos, looking at him very intently.
"Where are you from?"
"I'm from a place called Los Angeles. Have you ever heard of Los Angeles?"
One of the kids looks up at him and says "We only know three places: Williamsburg, Monroe, and Mitzrayim." (www.kiruv.com)
Shabbos: Ta’am HaChaim Pinchas 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or 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
Showing posts with label PInchas. Show all posts
Showing posts with label PInchas. Show all posts
Thursday, July 1, 2010
Thursday, June 24, 2010
Shabbos: Ta’am HaChaim Balak 5770
שבת טעם החיים בלק תש"ע
Shabbos: Ta’am HaChaim Balak 5770
Seeing into the future
Introduction
וירא בלק בן צפור את כל אשר עשה ישראל לאמרי, Balak son of Tzipor saw all that Israel had done to the Amorite (Bamidbar 22:2)
There is an interesting theme that is recurring throughout the Book of Bamidbar, and that is the concept of sight. The first instance that we discover mention of sight is when the Torah states that there is a prohibition to see the Holy of Holies while dismantling the Mishkan. In Parashas Naso there are a few references to sight. One instance is that the Gemara states that the portion discussing a Sota and the portion discussing a Nazir are juxtaposed because one who “sees” a Sota in her disgrace should abstain from wine. Another example is that the Gemara states that one is forbidden from gazing at the Kohanim when they raise their hands to bless the congregation. In Parashas Behaaloscha we find that Aharon “saw” that he and his tribe were not included in the offerings that had been brought by the Nesiim, the leaders of the tribes. Additionally, Moshe requested from Yisro that he function as “the eyes” of the people in the Wilderness. In Parsahas Shelach Moshe instructs the spies to see the Land and the Gemara states that the spies spoke before they allowed their eyes to see. The end of the parsha discusses the mitzvah of tzitzis where we are instructed to see the tzitzis and remember all of the mitzvos. Korach, according to the Medrash, saw that in the future great people would descend from him. Further on in the parasha when HaShem chose the staff of Aharon over the staffs of the other tribe leaders, it is said that they saw and they took, each man his staff. In Parsahas Chukas we find that that Hashem instructed Moshe to speak to the rock before the eyes of the people, and because he hit the rock instead, HaShem punished him for not sanctifying His Name before the eyes of the Jewish People. Upon the death of Aharon, it is said that the Jewish People saw that Aharon had died and they all wept. After the Jews were punished for talking against HaShem and Moshe, they were instructed to gaze upon the copper snake to be healed from the bite of the snake. In this week’s parsha, the Torah states that Balak saw what the Jewish People had done to the Emori. The entire parasha is replete with instances of Balaam attempting to see the Jewish nation from various locations so he could affect his curse on them. The Mishnah states that one of Balaam’s three evil characteristics was that he had a bad eye. Furthermore, Balaam was blind in one eye. The end of the parasha informs us that while a plague was raging throughput the Jewish camp, Pinchas saw what was happening and took action, stopping the plague in its tracks. In Parashas Pinchas Hashem instructs Moshe to ascend the Mountain of Avarim and see the Land that HaShem will give to the Jewish People. Hashem then instructs Moshe to take Yehoshua and command him before the eyes of the people. Parashas Matos discusses the ambitions of the tribes of Reuven and Gad who saw that the other side of the Jordan River was a suitable place for their livestock. In Parashas Matos HaShem tells Moshe to inform the Jewish People that if they do not drive out the inhabitants of the Land, then those who they leave will be pins in their eyes and a surrounding barrier of thorns in their sides. Further on in the parasha the Torah discusses one who kills unintentionally, and one example of unintentional murder is when one throws a stone without seeing the other person. The parsha ends with the command that the daughters of Tzelafchad should be wives to whomever is good in their eyes.
Tamuz is the month of the eyes
While the Torah mentions eyes and sight frequently, there appears to be a special emphasis on this idea throughout the Book of Bamidbar. It is noteworthy that the Sefer Yetzirah writes that the month of Tamuz reflects the eyes. The Meraglim journeyed throughout Eretz Yisroel for the entire month of Tamuz, returning on Tisha BaAv. The Gemara (Taanis 29a) states that the spies caused the Jewish People to cry on Tisha BaAv. Hashem declared, “ You have cried tears in vain. I will give you something to cry about for future generations. This crying would be over the destruction of the first and Bais HaMikdash, which both occurred on the ninth of Av. Regarding the destruction of the Bais HaMikdash it is said (Yechezkel 24:16) hinini lokeiach mimcha machmad eninecho bamageifa, behold, I am taking from you the darling of your eyes in a plague. The Gemara (Sanhedrin 22a) states that this verse refers to the Bais HaMikdash. Thus, we see that the months of Tamuz and Av are a period when the eyes play a critical function in the health of the Jewish People.
One must use his vision properly
Essentially, the parasha of Balaam attempting to curse the Jewish People is the highlight of the Book of Bamidbar, which is the Book of the Eyes. Balaam sought to cast his evil eye upon the Jewish People, and HaShem thwarted his efforts. The Mishnah highlights the distinction between the disciples of Avraham and the disciples of Balaam by stating that the disciples of Avraham have a good eye whereas the disciples of Balaam have an evil eye. It is noteworthy that Balaam sought to die the death of the Just, which is an allusion to the Patriarchs. His mistake was that one has to live the life that the Patriarchs lived in order to die like them. Balaam lacked the proper foresight to realize this, as is alluded to in the statement of the Gemara that he was blind in one eye. He had one eye on glory but the other eye was closed as to how one could achieve that glory. This theem3 is recurring throughout the Book of Bamidbar. Korach also sought glory, but he did not see properly that he would be lost and it was his children who would repent and have the glory emanate from them. Similarly, the tribes of Reuven and Gad saw grazing land but they did not take into account that their tribes, many years later, be exiled before the other tribes. Perhaps the greatest misfortune for the entire Jewish People was the lack of foresight exhibited by the spies. The Zohar states that their motive for slandering the Land and was because they foresaw that that they would lose their leadership roles upon entry into Eretz Yisroel. Instead, they lost their lives and caused untold suffering for all future generations. Thus, a lack of proper vision can have calamitous results.
The message from Balaam is that we utilize our eyes for the good, both for the individual and for the collective. In this way we can be assured that we are following in the footsteps of Avraham, who always sought the good in man.
The Shabbos connection
Shabbos is referred to as a semblance of the World to Come, and the Gemara (Sanhedrin 99a) states that all the prophets were able to prophesize until the Messianic era. Beyond that, however, it is said (Yeshaya 64:3) ayin lo raasa Elokim zulascha, no eye except Yours, O G-d, has seen [that which] He will do for one who awaits Him. The World to Come is beyond our vision, and this in itself is a blessing. Something that is not tainted by human eyes remains perfect. Hashem allows us a taste of the World to Come in this world, by granting us His Precious gift of Shabbos. It should be His will that we use this gift properly and then we will see an end to all of our suffering with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Reb Elchonon Wasserman's Last Drasha
Reb Elchonon Wasserman was one of the great pre-war Roshei Yeshiva in Europe. He learned in Telz Yeshiva and joined the Chafetz Chaim's Kodshim Kollel later on, where he learned B'Chavrusa with Rav Yosef Shlomo Kahanamen the Ponovezher Rav. During this period he became very close with the Chafetz Chaim whom he considered his Rebbi. Reb Elchonon was the Chafetz Chaim's spiritual heir, becoming the ultimate arbiter of Daas Torah for the pre-Holocaust generation fighting haskala, Zionism, communism, and the other ills of the generation.
Reb Elchonon was in his mid-60s when the war broke out. He had spent a great deal of time in America collecting for his Yeshiva in Baranovitch. Although he was quite fond of the few Binei Torah he met in America and held our great hope and promise for their future, nevertheless he resisted their pleas to remain in America and chose to return to a Europe that was about to engulfed in flames. As Rosh Yeshiva and the conscience of the Lithuanian Yeshiva world, he felt personal and public responsibility to be with his flock in their time of need, come what may.
Tragically Reb Elchonon fell victim to the Nazi collaborators on 11 Tammuz 5701/1941 when he was murdered AL Kiddush Hashem along with his son and a handful of talmidim and other Rabbonim. Sadly his death did not come together with the Talmidim he chose to return to from the safe shores of America. He was taken in Kovno while on a short trip to take care of some documents in order to secure visas for escape.
Reb Ephraim Oshry, who was 27 years old at that time, was one of the few that managed to escape. He related the following about the last thing Reb Elchonon told them.
When they saw the end was near Reb Elchonon got up and spoke to them. He spoke the same way he always did; he was calm and there was no indication of panic. He said the following.
"In Shamayim it seems that they consider us to be Tzadikim, because we have been chosen to be Korbanos for Klal Yisroel. Therefore, we must do Teshuvah now. We don't have much time. We must keep in mind that we will be better korbanos if we do teshuvah. In this way we will save the Yidden in America. Let no foreign thought enter our minds, Chas Vishalom, as that will make us pigul, an unfit Korban. We are now fulfilling the greatest mitzvah. Yerushalayim was destroyed with fire and will be rebuilt with fire. The same fire that will consume our bodies will one day rebuild Klal Yisroel."
The Alter Of Novhardok Teaches Rav Isser Zalman Meltzer To Get Dressed Up But Not To Dance
One of the main lessons of the Alter Of Novhardok was the problem of Nigius, self interest. Nigius he said, insidiously crawls its way into every decision we make, contaminates the mind, and corrupts our minds and our ability to think honestly and clearly.
The Chaim SheYesh Bahem (Korach) says that Rav Isser Zalman Meltzer personally learned a lesson on the Nigia of laziness from the Alter Of Novhardok. Rav Isser Zalman said that when a person needs to make a decision if a visitor to town is due respect and one must go greet him, the first thing he must eliminate to make a proper decision is Nigia of laziness which will skew the decision in favor of not going.
How can this be achieved, asked Rav Isser Zalman? The Alter provided the perfect solution. When a distinguished guest who may possibly deserve kavod arrived to town, the Alter would get dressed up in his finest clothing and go to the home where the guest is lodging. When he reached the lodging, he would stand outside and only then decide if this person is deserving of this honor. In that way he eliminated laziness as a consideration in his decision.
Thanks to this lesson, said Rav Isser, I have a practice that when someone asks me for a letter of recommendation I immediately write one. Only after I have taken the time and effort to do this, do I then consider if he is deserving of it. Only if he truly deserves it, do I give it to him.
Shabbos: Ta’am HaChaim Balak 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or 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
Shabbos: Ta’am HaChaim Balak 5770
Seeing into the future
Introduction
וירא בלק בן צפור את כל אשר עשה ישראל לאמרי, Balak son of Tzipor saw all that Israel had done to the Amorite (Bamidbar 22:2)
There is an interesting theme that is recurring throughout the Book of Bamidbar, and that is the concept of sight. The first instance that we discover mention of sight is when the Torah states that there is a prohibition to see the Holy of Holies while dismantling the Mishkan. In Parashas Naso there are a few references to sight. One instance is that the Gemara states that the portion discussing a Sota and the portion discussing a Nazir are juxtaposed because one who “sees” a Sota in her disgrace should abstain from wine. Another example is that the Gemara states that one is forbidden from gazing at the Kohanim when they raise their hands to bless the congregation. In Parashas Behaaloscha we find that Aharon “saw” that he and his tribe were not included in the offerings that had been brought by the Nesiim, the leaders of the tribes. Additionally, Moshe requested from Yisro that he function as “the eyes” of the people in the Wilderness. In Parsahas Shelach Moshe instructs the spies to see the Land and the Gemara states that the spies spoke before they allowed their eyes to see. The end of the parsha discusses the mitzvah of tzitzis where we are instructed to see the tzitzis and remember all of the mitzvos. Korach, according to the Medrash, saw that in the future great people would descend from him. Further on in the parasha when HaShem chose the staff of Aharon over the staffs of the other tribe leaders, it is said that they saw and they took, each man his staff. In Parsahas Chukas we find that that Hashem instructed Moshe to speak to the rock before the eyes of the people, and because he hit the rock instead, HaShem punished him for not sanctifying His Name before the eyes of the Jewish People. Upon the death of Aharon, it is said that the Jewish People saw that Aharon had died and they all wept. After the Jews were punished for talking against HaShem and Moshe, they were instructed to gaze upon the copper snake to be healed from the bite of the snake. In this week’s parsha, the Torah states that Balak saw what the Jewish People had done to the Emori. The entire parasha is replete with instances of Balaam attempting to see the Jewish nation from various locations so he could affect his curse on them. The Mishnah states that one of Balaam’s three evil characteristics was that he had a bad eye. Furthermore, Balaam was blind in one eye. The end of the parasha informs us that while a plague was raging throughput the Jewish camp, Pinchas saw what was happening and took action, stopping the plague in its tracks. In Parashas Pinchas Hashem instructs Moshe to ascend the Mountain of Avarim and see the Land that HaShem will give to the Jewish People. Hashem then instructs Moshe to take Yehoshua and command him before the eyes of the people. Parashas Matos discusses the ambitions of the tribes of Reuven and Gad who saw that the other side of the Jordan River was a suitable place for their livestock. In Parashas Matos HaShem tells Moshe to inform the Jewish People that if they do not drive out the inhabitants of the Land, then those who they leave will be pins in their eyes and a surrounding barrier of thorns in their sides. Further on in the parasha the Torah discusses one who kills unintentionally, and one example of unintentional murder is when one throws a stone without seeing the other person. The parsha ends with the command that the daughters of Tzelafchad should be wives to whomever is good in their eyes.
Tamuz is the month of the eyes
While the Torah mentions eyes and sight frequently, there appears to be a special emphasis on this idea throughout the Book of Bamidbar. It is noteworthy that the Sefer Yetzirah writes that the month of Tamuz reflects the eyes. The Meraglim journeyed throughout Eretz Yisroel for the entire month of Tamuz, returning on Tisha BaAv. The Gemara (Taanis 29a) states that the spies caused the Jewish People to cry on Tisha BaAv. Hashem declared, “ You have cried tears in vain. I will give you something to cry about for future generations. This crying would be over the destruction of the first and Bais HaMikdash, which both occurred on the ninth of Av. Regarding the destruction of the Bais HaMikdash it is said (Yechezkel 24:16) hinini lokeiach mimcha machmad eninecho bamageifa, behold, I am taking from you the darling of your eyes in a plague. The Gemara (Sanhedrin 22a) states that this verse refers to the Bais HaMikdash. Thus, we see that the months of Tamuz and Av are a period when the eyes play a critical function in the health of the Jewish People.
One must use his vision properly
Essentially, the parasha of Balaam attempting to curse the Jewish People is the highlight of the Book of Bamidbar, which is the Book of the Eyes. Balaam sought to cast his evil eye upon the Jewish People, and HaShem thwarted his efforts. The Mishnah highlights the distinction between the disciples of Avraham and the disciples of Balaam by stating that the disciples of Avraham have a good eye whereas the disciples of Balaam have an evil eye. It is noteworthy that Balaam sought to die the death of the Just, which is an allusion to the Patriarchs. His mistake was that one has to live the life that the Patriarchs lived in order to die like them. Balaam lacked the proper foresight to realize this, as is alluded to in the statement of the Gemara that he was blind in one eye. He had one eye on glory but the other eye was closed as to how one could achieve that glory. This theem3 is recurring throughout the Book of Bamidbar. Korach also sought glory, but he did not see properly that he would be lost and it was his children who would repent and have the glory emanate from them. Similarly, the tribes of Reuven and Gad saw grazing land but they did not take into account that their tribes, many years later, be exiled before the other tribes. Perhaps the greatest misfortune for the entire Jewish People was the lack of foresight exhibited by the spies. The Zohar states that their motive for slandering the Land and was because they foresaw that that they would lose their leadership roles upon entry into Eretz Yisroel. Instead, they lost their lives and caused untold suffering for all future generations. Thus, a lack of proper vision can have calamitous results.
The message from Balaam is that we utilize our eyes for the good, both for the individual and for the collective. In this way we can be assured that we are following in the footsteps of Avraham, who always sought the good in man.
The Shabbos connection
Shabbos is referred to as a semblance of the World to Come, and the Gemara (Sanhedrin 99a) states that all the prophets were able to prophesize until the Messianic era. Beyond that, however, it is said (Yeshaya 64:3) ayin lo raasa Elokim zulascha, no eye except Yours, O G-d, has seen [that which] He will do for one who awaits Him. The World to Come is beyond our vision, and this in itself is a blessing. Something that is not tainted by human eyes remains perfect. Hashem allows us a taste of the World to Come in this world, by granting us His Precious gift of Shabbos. It should be His will that we use this gift properly and then we will see an end to all of our suffering with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
Reb Elchonon Wasserman's Last Drasha
Reb Elchonon Wasserman was one of the great pre-war Roshei Yeshiva in Europe. He learned in Telz Yeshiva and joined the Chafetz Chaim's Kodshim Kollel later on, where he learned B'Chavrusa with Rav Yosef Shlomo Kahanamen the Ponovezher Rav. During this period he became very close with the Chafetz Chaim whom he considered his Rebbi. Reb Elchonon was the Chafetz Chaim's spiritual heir, becoming the ultimate arbiter of Daas Torah for the pre-Holocaust generation fighting haskala, Zionism, communism, and the other ills of the generation.
Reb Elchonon was in his mid-60s when the war broke out. He had spent a great deal of time in America collecting for his Yeshiva in Baranovitch. Although he was quite fond of the few Binei Torah he met in America and held our great hope and promise for their future, nevertheless he resisted their pleas to remain in America and chose to return to a Europe that was about to engulfed in flames. As Rosh Yeshiva and the conscience of the Lithuanian Yeshiva world, he felt personal and public responsibility to be with his flock in their time of need, come what may.
Tragically Reb Elchonon fell victim to the Nazi collaborators on 11 Tammuz 5701/1941 when he was murdered AL Kiddush Hashem along with his son and a handful of talmidim and other Rabbonim. Sadly his death did not come together with the Talmidim he chose to return to from the safe shores of America. He was taken in Kovno while on a short trip to take care of some documents in order to secure visas for escape.
Reb Ephraim Oshry, who was 27 years old at that time, was one of the few that managed to escape. He related the following about the last thing Reb Elchonon told them.
When they saw the end was near Reb Elchonon got up and spoke to them. He spoke the same way he always did; he was calm and there was no indication of panic. He said the following.
"In Shamayim it seems that they consider us to be Tzadikim, because we have been chosen to be Korbanos for Klal Yisroel. Therefore, we must do Teshuvah now. We don't have much time. We must keep in mind that we will be better korbanos if we do teshuvah. In this way we will save the Yidden in America. Let no foreign thought enter our minds, Chas Vishalom, as that will make us pigul, an unfit Korban. We are now fulfilling the greatest mitzvah. Yerushalayim was destroyed with fire and will be rebuilt with fire. The same fire that will consume our bodies will one day rebuild Klal Yisroel."
The Alter Of Novhardok Teaches Rav Isser Zalman Meltzer To Get Dressed Up But Not To Dance
One of the main lessons of the Alter Of Novhardok was the problem of Nigius, self interest. Nigius he said, insidiously crawls its way into every decision we make, contaminates the mind, and corrupts our minds and our ability to think honestly and clearly.
The Chaim SheYesh Bahem (Korach) says that Rav Isser Zalman Meltzer personally learned a lesson on the Nigia of laziness from the Alter Of Novhardok. Rav Isser Zalman said that when a person needs to make a decision if a visitor to town is due respect and one must go greet him, the first thing he must eliminate to make a proper decision is Nigia of laziness which will skew the decision in favor of not going.
How can this be achieved, asked Rav Isser Zalman? The Alter provided the perfect solution. When a distinguished guest who may possibly deserve kavod arrived to town, the Alter would get dressed up in his finest clothing and go to the home where the guest is lodging. When he reached the lodging, he would stand outside and only then decide if this person is deserving of this honor. In that way he eliminated laziness as a consideration in his decision.
Thanks to this lesson, said Rav Isser, I have a practice that when someone asks me for a letter of recommendation I immediately write one. Only after I have taken the time and effort to do this, do I then consider if he is deserving of it. Only if he truly deserves it, do I give it to him.
Shabbos: Ta’am HaChaim Balak 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships or to subscribe weekly by email please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
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Thursday, July 9, 2009
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
שבת טעם החיים פרשת פינחס תשס"ט
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?
Loving a fellow Jew is an everyday requirement
The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?
We need to act and to pray
In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.
The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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
Shabbos: Ta’am HaChaim Parashas Pinchas 5769
Ignoring the media
Introduction
This week commences the period known as the bein hametzarim, the Three Weeks. What is the significance of these three weeks? We know that on the seventeenth of Tammuz, Nevuchadnezzar, the Babylonian king, breached the walls of Jerusalem, and this siege culminated with the destruction of the first Bais HaMikdash on Tisha Baav. Thus, we are in a period of mourning for the loss of The Divine Presence in our midst. The question is, what can we do about this situation?
Loving a fellow Jew is an everyday requirement
The standard answer that is given to this question is that the Bais HaMikdash was destroyed because of sinas chinam and we must generate feelings of love and friendship towards our fellow Jew, and in this way we will merit the redemption. The difficulty with this idea, however, is that the mitzvah of loving ones fellow is not merely an obligation during the three weeks. Rather, this mitzvah is incumbent upon us the entire year. What, then, is unique about this time period that necessitates our improved relationships with other Jews?
We need to act and to pray
In this weeks parasha we learn of the reward that Pinchas received for killing Zimri and Kazbi, thus appeasing HaShem’s wrath from upon the Jewish People. It is noteworthy that in Tehillim (106:30) Dovid HaMelech write regarding this incident vayaamod Pinchas vayifaleil vateiatzar hamageifa, and Pinchas arose and executed judgment, and the plague was halted. The Medrash (Bamidbar Rabbah; Medrash Tehillim §108) understand this verse to mean that Pinchas prayed and his prayers were effective to remove the plague from the Jewish People. It would seem from the words of the Medrash that the prayer of Pinchas was not incidental. Rather, his prayer was critical for the survival of the Jewish People. How was Pinchas’s prayer so effective on behalf of the Jewish People? Let us examine the actions of Pinchas and we will then see how we can also act in this manner. The Jewish People had sinned with the Moabite women and in the process they had worshipped idols. Zimri then approached the people along with Kazbi, a Midianite woman, and sinned with her. The people were paralyzed as to how to act, and Pinchas acted and saved the day. We can read this incident and say to ourselves, “ the people were lazy and Pinchas performed a noble act, and HaShem rewarded him accordingly.” Yet, if we approach this episode in this fashion, we will have overlooked our fundamental obligation as caring and concerned Jews. Pinchas overcame the conventional mood at the time, which in a certain sense was, “so what if people are sinning? It is not my obligation to rectify this situation.” Matters will work themselves out.” This clearly is the incorrect approach. When one realizes that a travesty has occurred, he must act, and for the sake of HaShem’s honor. This is the message of the three weeks and the period of mourning that we undergo. It is not about our emotions and our concerns for our benefit. Rather, we must act for HaShem’s honor, and the honor of the Jewish People. How often do we recite the words in prayer for the rebuilding of Jerusalem and the return of the Davidic dynasty, yet we fail to pour out our emotions to HaShem so that our prayers will be answered? Do we take the time to pray for the Jews who are held in captivity and for Jews who are suffering from financial difficulties, childlessness, and any other lack? Pinchas taught us that not only do we act on behalf of HaShem and His people, but we also pray that our actions will be for HaShem’s glory and for the betterment of the Jewish People. Removing hatred for another Jew from our hearts is laying the groundwork for acting for HaShem’s honor. There is a story that is told by Rabbi Pesach Krohn about a brother who refused to help his sibling, and when their father was on his deathbed, the father ignored the wealthy brother and focused his attention on the impoverished brother. When the wealthy son queried his father regarding this, the father replied, “if he is not your brother, then you are not my son!” We must first recognize that we are all brothers, despite our differences of dress and custom, had then we can act for the sake of our Father in Heaven and for our entire family.
The Shabbos connection
It is said Eichah (1:3) kol rodfeha hisiguha bein hametzarim, all her pursuers overtook her in dire straits. The Koshnitzer Maggid (Parashas Masei) offers a novel interpretation of this verse, as he interprets the word rodfeha as he interprets the word rodfeha as rodeif Kah, pursuing HaShem. The Koshnitzer Maggid explains that during the Three Weeks, HaShem is closer to us than ever, as He is, so to speak, travelling in the fields. It is upon us to pursue Him and to recognize that even when life looks grim, HaShem is always there with us. The Holy Shabbos is when we can reconnect with HaShem, despite all the challenges and vicissitudes of the weekday. We must bear in mind that despite what the media declares, and how the world views matters, we must view everything from HaShem’s perspective, and we can only tune in to that perspective through Torah study and mitzvah observance. Thus, when we are informed of someone who is in distress, we should not rely on the media channels to instruct us when and how to act. Rather, we should consult with the Torah and the Torah scholars who correct understand what HaShem’s will is, and in this way we can be assured that we are doing our part to bring glory to HaShem and to His people. Hashem should allow us to merit an end to all of our troubles and we should witness the return of HaShem’s Presence to Jerusalem, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos Stories
From schleppers to elevated people
Rabbi Mordechai Kamenetzky writes: After the passing of the previous Satmar Rebbe, Rabbi Yoel Teitelbaum, his successor the Sigeter Rebbe, came to Monsey to pay his respects to my revered grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, who at the time was the oldest Rosh Yeshiva of the Lithuanian Yeshiva world. Along with the rebbe came a significant group of his Chassidim who clung to the newly appointed seer, and were very curious to experience this first encounter between the Chassidic leader and the renowned Lithuanian sage.
The Chassidim piled into the house and began pushing to the front of the table. My grandfather, who was accustomed to orderly conduct, asked that the Chassidim be seated as well. He mentioned that there were folding chairs in his basement.
One by one, each of the Chasidim brought up a chair from the basement, unfolded it, and sat down. After watching this scene repeat itself, Rav Yaakov could not contain himself.
When somebody carries a chair from the basement and then sits on it, then he is merely a shlepper. But if each of you would bring a chair for someone else, then you become elevated. Instead of schleppers you become baalei chesed, kindhearted men who are helping each other! With almost the same action, you are transformed from chair-haulers into holy people who sweat on behalf of their friend! Let us bring our actions away from ourselves and closer to Hashem!
A true matter of life and death
Rabbi Kamenetzky writes further: Rabbi Eliezer Sorotzkin of Lev L'Achim related the following story: In November 1938, before the onset of World War II, some Jewish children had the opportunity to escape from Nazi Germany and resettle in England through what became known as kindertransport. Unfortunately, there were not enough religious families able to accept these children and other families who were willing to take them were not willing to raise the children with Jewish traditions. The Chief Rabbi of London, Rabbi Yechezkel Abramski, embarked on a frantic campaign to secure funding to ensure that every child would be placed in a proper Jewish environment.
Rabbi Abramski called one wealthy Jewish industrialist and begged him for a donation sizable enough to ensure that the children would be raised in proper Jewish environment. "It is pikuach nefesh!" cried Rabbi Abramski.
At that point, the tycoon became incensed. “Rabbi,” he said, “Please do not use that term flippantly. I know what pikuach nefesh is. Pikuach nefesh means a matter of life and death! When I was young, my parents were very observant. When my baby sister was young, she was very sick. We had to call the doctor, but it was on Shabbos. My father was very conscientious of the sanctity of Shabbos. He would never desecrate Shabbos. But our rabbi told us that since this is a matter of life and death, we were allowed to desecrate the Shabbos! He called it pikuach nefesh. Rabbi Abramski,” the man implored, “with all due respect. The children are already here in England. They are safe from the Nazis. The only issue is where to place them. How they are raised is not pikuach nefesh!” With that, the man politely bade farewell and hung up the phone.
That Friday evening, the wealthy man was sitting at dinner, when the telephone rang incessantly. Finally, the man got up from his meal and answered the phone.
As he listened to the voice on the other end of the line, his face went pallid.
“This is Abramski. Please. I would not call on the Sabbath if I did not think this was pikuach nefesh. Again, I implore you. We need the funds to ensure that these children will be raised as Jews.”
Needless to say, the man responded immediately to the appeal. (Reprinted with permission from www.Torah.org)
Shabbos: Ta’am HaChaim
Parashas Pinchas 5769
I will not be giving a class in Navi on Shabbos afternoon until after Tisha Baav.
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
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
Thursday, May 21, 2009
Shabbos: Ta’am HaChaim Parashas Bamidbar 5769
שבת טעם החיים פרשת במדבר תשס"ט
Shabbos: Ta’am HaChaim Parashas Bamidbar 5769
Peace through the actions of the wicked
Introduction
This week I was discussing with a friend of mine the name of the leader of the tribe of Shimon, Shlumiel Ben Tzurishaddai, whose name is mentioned in this week’s parashah (Bamidbar 2:12). I mentioned that the Ohr HaChaim (Bamidbar 7:36) writes that one possible reason that he was thus called was because his name alludes to the fact that shileim lo Keil al cheit Yosef vayeesof oso bamishmar, HaShem paid Shimon back for selling Yosef, by having Shimon locked up [when the brothers met Yosef for the first time]. Alternatively, writes the Ohr HaChaim, he was thus called because sheshileim HaShem bimaasei Zimri tzuri Shaddai, i.e. HaShem had Zimri killed by Pinchas, and HaShem’s wrath was appeased, and HaShem amar likilyono dai, HaShem allowed the destruction to cease.
Why would Zimri merit being called Shlumiel, which contains the name of HaShem?
The interpretations of the Ohr HaChaim should lead one to wonder why Zimri, who was a sinner, merited having the Name of HaShem, which is Shalom, contained in his name. What is even more noteworthy is that Pinchas was the one who killed Zimri and brought an end to the plague that had been catalyzed by the act of Zimri who sinned when he had a relationship with Kazbi, the Midianite woman. Regarding the reward for Pinchas, it is said (Bamidbar 25:12) lachein emor hinini nosein lo es brisi shalom, therefore, say: behold! I give him my covenant of peace. Thus, Pinchas earns a covenant of peace, whereas Zimri is known forever as Shlumiel. How are we to understand this phenomenon?
Through Zimri, Hashem’s Name was restored
To understand why Zimri is referred to as Shlumiel, it is worth examining the act that Zimri performed and its devastating effect on the Jewish People. The Gemara (Sanhedrin 106a) states that Balaam suggested to Balak that since the G-d of Israel despises immorality, they should cause the Jewish People to sin through immorality and then HaShem would become angry with the Jewish People. Balak had the Moabite and Midianite women sin with the Jewish People, and HaShem was prepared to annihilate the Jewish People. Zimri fueled the flames by sinning with Kazbi, and Pinchas stepped in and killed Zimri and Kazbi, thus appeasing HaShem’s wrath. In a simple sense, Zimri caused HaShem to become angry, and Pinchas appeased HaShem’s wrath. On a deeper level, however, Pinchas was rectifying the breach that was manifest amongst the Jewish People through the sin of immorality. It is said (Mishlei 6:32) noeif isha chasar leiv, but he who commits adultery is lacking an [understanding] heart. This verse can also be interpreted to mean that one who commits an immoral sin causes a deficiency in the heart of the nation. Thus, whereas Zimri was bent on breaching the unity of the Jewish People, Pinchas was set on mending the breach and allowing the Jewish People to once again become unified with HaShem. Perhaps it is for this reason that Zimri was referred to as Shlumiel, as through his actions, HaShem allowed Pinchas to bring about unity amongst the Jewish People. When wicked people exist in the world, it appears that the Name of HaShem is not complete, as we find regarding Amalek that the Medrash (Tanchumah end of Ki Seitzei) states that as long as Amalek is in existence, HaShem’s Name is not complete. Thus, when Pinchas killed Zimri, he allowed for HaShem’s Name to become complete again.
The Shabbos connection
Throughout the week we struggle with issues of strife and discord, and it is only with the onset of Shabbos, which is called Shalom, peace, do all harsh judgments depart, and then we can truly experience peace and tranquility. HaShem should allow us to overcome our differences with others and bring us true peace. With the proper observance of Shabbos, we will merit that HaShem will bring us the Final Redemption, speedily, in our days.
Shabbos Stories
The enthusiasm of youth
Rabbi Mordechai Kamenetzky writes: A number of years ago a dear friend of mine, I’ll call him Dovy, received a knock on the door of his home in Pittsburgh, Pennsylvania. A distinguished looking man stood at Dovy’s door. The stranger had a beard and looked at least ten years older than Dovy. He appeared to be either a Rebbi in a Yeshiva or a leader of a congregation. Dovy went for his checkbook.
“I just came to your home to say thank you,” he said gratefully. “Thank you?” asked my friend in astonishment. “I don’t even know who you are! In fact I don't even think I ever saw you in my life!” “Let me explain,” said the visitor in a clear and reassuring tone. “About fifteen or twenty years ago, you must have been no more than ten, I visited Pittsburgh. At that time, I was totally non-observant. I was facing many paths in my life. I lacked vision and direction. I explored returning to my roots, but I was not moved. Then I met you.”
Dovy looked at him incredulously. “Me?” He thought. “What do I have to do with this rabbi? And besides I was only about ten years old at the time.”
The Rabbi continued as if he read Dovy’s mind. “You were about ten years old and returning from a ball game. Your tzitzis were flying in every direction and beads of sweat were still on your face. And you were running.
“I stopped you to ask where you were going. You told me about Mincha, we spoke about what you were learning in your school. To you it was just the way of life, normal routine, but to me I saw something else. I saw a pure enthusiasm for everything Jewish from prayer to Talmud. All from a ten-year-old-kid. I asked for and made a note of your name.
“I left college to study in Israel. I did well. I am now a teacher in an Israel yeshiva. All these years I made sure to remember to thank the little kid whose little acts made the biggest impact on my life. You taught me something that no teacher had taught me until that time!”
Torah Study - Pleasure or Responsibility
Rabbi Eliyahu Hoffman writes: Perusing the Yahrtzeit section of an old “HaModia,” I came across the following exceptional description of the Yeshiva established by HaRav Yehuda Rosner Hy”d, Rav of Szekelheid. While meritorious in its own right, perhaps it will shed light on a section of this week’s parasha as well:
HaRav Rosner opened a yeshiva in Szekelheid, which he headed throughout his years there. Although he was eventually offered rabbinical positions in larger towns such as Uhel (Ujehly), he refused them on account of his yeshiva. Szekelheid had only 120 Jewish families, and that allowed the Rav to dedicate most of his time and attention to the yeshiva, which ultimately grew until, in the 1930’s, it housed over 300 bachurim.
R’ Yehuda ran the yeshiva almost singlehandedly, serving as Rosh Yeshiva (dean), mashgiach (supervisor), maggid shiur (teacher), and administrator. His Rebbetzin too assisted him devotedly, running the yeshiva kitchen, and adding a motherly touch for the bachurim where it was needed. The yeshiva was always strapped for funds, and making ends meet was always on R' Yehduah’s mind. Often there was not enough money to pay for Shabbos meals for the boys; HaRav Rosner’s solution was to take the money needed out of his personal salary as town rav. His talmidim recall that when his only son married, and received a dowry of 100,000 lei, the money was used to cover the yeshiva’s deficit.
Yeshiva in Szekelheid began at 4:30 a.m., when the vecker would go around the small town waking up the bachurim at their various lodgings. Sometimes the rav would surprise the bachurim by conducting an early- morning inspection to assure all had arisen.
Meanwhile, the Rebbetzin was already busy cooking breakfast for the students. Anyone not coming to yeshiva on time was not entitled to breakfast, unless of course they were sick, in which case warm, nourishing meals were sent to their rooms.
The learning at the yeshiva in Szekelheid was intense; tests were given every day or two. On Mondays, Tuesdays, and Wednesdays, HaRav Rosner delivered a shiur iyun (in-depth lecture) in the mornings and a shiur bekius (comprehensive lecture) in the afternoons. The shiur bekius progressed at the prodigious rate of three blatt a week.
On Friday, Shabbos (no days off!) and Sunday, the bachurim studied Chumash with Rashi, along with Orach Chaim and Yoreh Deah (two sections of Shulchan Aruch, the Code of Jewish Law), on which they were tested Sunday evening.
Every Thursday, a notice was posted with a page of Gemara that the boys were obliged to cover on their own, in order to encourage independent study. On this too, they were tested, to ensure that they were attaining a true understanding of the underlying issues, and to verify that the bachurim were using their time efficiently.
Testing was taken very seriously at the yeshiva. All bachurim were tested, although among the advanced bachurim only one boy was tested each week. Since the boy to be tested was chosen by lottery immediately before the test, every boy in the advanced group always needed to be prepared. The rest of the boys were called in to the rav four boys at a time, according to a list he had prepared. He would ask them questions; those who were clearly fluent with the material were sent off at once, while a weaker student might be held for additional questioning to determine where he was lacking, and what needed to be reviewed. All this contributed to an intense atmosphere that was felt by every bachur in the yeshiva.
Each bachur was assigned a card, on which the rav would write the results of each exam. At the end of the semester, the rav would write each boy a letter, along with a copy of his card, summarizing his achievements. The most advanced students often received an approbation designating them as “chaveir” or “moreinu” - titles of distinction. One would be hard pressed, I believe, to find present-day yeshivos where testing and examination is taken so seriously and with such intensity.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Bamidbar 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
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
Shabbos: Ta’am HaChaim Parashas Bamidbar 5769
Peace through the actions of the wicked
Introduction
This week I was discussing with a friend of mine the name of the leader of the tribe of Shimon, Shlumiel Ben Tzurishaddai, whose name is mentioned in this week’s parashah (Bamidbar 2:12). I mentioned that the Ohr HaChaim (Bamidbar 7:36) writes that one possible reason that he was thus called was because his name alludes to the fact that shileim lo Keil al cheit Yosef vayeesof oso bamishmar, HaShem paid Shimon back for selling Yosef, by having Shimon locked up [when the brothers met Yosef for the first time]. Alternatively, writes the Ohr HaChaim, he was thus called because sheshileim HaShem bimaasei Zimri tzuri Shaddai, i.e. HaShem had Zimri killed by Pinchas, and HaShem’s wrath was appeased, and HaShem amar likilyono dai, HaShem allowed the destruction to cease.
Why would Zimri merit being called Shlumiel, which contains the name of HaShem?
The interpretations of the Ohr HaChaim should lead one to wonder why Zimri, who was a sinner, merited having the Name of HaShem, which is Shalom, contained in his name. What is even more noteworthy is that Pinchas was the one who killed Zimri and brought an end to the plague that had been catalyzed by the act of Zimri who sinned when he had a relationship with Kazbi, the Midianite woman. Regarding the reward for Pinchas, it is said (Bamidbar 25:12) lachein emor hinini nosein lo es brisi shalom, therefore, say: behold! I give him my covenant of peace. Thus, Pinchas earns a covenant of peace, whereas Zimri is known forever as Shlumiel. How are we to understand this phenomenon?
Through Zimri, Hashem’s Name was restored
To understand why Zimri is referred to as Shlumiel, it is worth examining the act that Zimri performed and its devastating effect on the Jewish People. The Gemara (Sanhedrin 106a) states that Balaam suggested to Balak that since the G-d of Israel despises immorality, they should cause the Jewish People to sin through immorality and then HaShem would become angry with the Jewish People. Balak had the Moabite and Midianite women sin with the Jewish People, and HaShem was prepared to annihilate the Jewish People. Zimri fueled the flames by sinning with Kazbi, and Pinchas stepped in and killed Zimri and Kazbi, thus appeasing HaShem’s wrath. In a simple sense, Zimri caused HaShem to become angry, and Pinchas appeased HaShem’s wrath. On a deeper level, however, Pinchas was rectifying the breach that was manifest amongst the Jewish People through the sin of immorality. It is said (Mishlei 6:32) noeif isha chasar leiv, but he who commits adultery is lacking an [understanding] heart. This verse can also be interpreted to mean that one who commits an immoral sin causes a deficiency in the heart of the nation. Thus, whereas Zimri was bent on breaching the unity of the Jewish People, Pinchas was set on mending the breach and allowing the Jewish People to once again become unified with HaShem. Perhaps it is for this reason that Zimri was referred to as Shlumiel, as through his actions, HaShem allowed Pinchas to bring about unity amongst the Jewish People. When wicked people exist in the world, it appears that the Name of HaShem is not complete, as we find regarding Amalek that the Medrash (Tanchumah end of Ki Seitzei) states that as long as Amalek is in existence, HaShem’s Name is not complete. Thus, when Pinchas killed Zimri, he allowed for HaShem’s Name to become complete again.
The Shabbos connection
Throughout the week we struggle with issues of strife and discord, and it is only with the onset of Shabbos, which is called Shalom, peace, do all harsh judgments depart, and then we can truly experience peace and tranquility. HaShem should allow us to overcome our differences with others and bring us true peace. With the proper observance of Shabbos, we will merit that HaShem will bring us the Final Redemption, speedily, in our days.
Shabbos Stories
The enthusiasm of youth
Rabbi Mordechai Kamenetzky writes: A number of years ago a dear friend of mine, I’ll call him Dovy, received a knock on the door of his home in Pittsburgh, Pennsylvania. A distinguished looking man stood at Dovy’s door. The stranger had a beard and looked at least ten years older than Dovy. He appeared to be either a Rebbi in a Yeshiva or a leader of a congregation. Dovy went for his checkbook.
“I just came to your home to say thank you,” he said gratefully. “Thank you?” asked my friend in astonishment. “I don’t even know who you are! In fact I don't even think I ever saw you in my life!” “Let me explain,” said the visitor in a clear and reassuring tone. “About fifteen or twenty years ago, you must have been no more than ten, I visited Pittsburgh. At that time, I was totally non-observant. I was facing many paths in my life. I lacked vision and direction. I explored returning to my roots, but I was not moved. Then I met you.”
Dovy looked at him incredulously. “Me?” He thought. “What do I have to do with this rabbi? And besides I was only about ten years old at the time.”
The Rabbi continued as if he read Dovy’s mind. “You were about ten years old and returning from a ball game. Your tzitzis were flying in every direction and beads of sweat were still on your face. And you were running.
“I stopped you to ask where you were going. You told me about Mincha, we spoke about what you were learning in your school. To you it was just the way of life, normal routine, but to me I saw something else. I saw a pure enthusiasm for everything Jewish from prayer to Talmud. All from a ten-year-old-kid. I asked for and made a note of your name.
“I left college to study in Israel. I did well. I am now a teacher in an Israel yeshiva. All these years I made sure to remember to thank the little kid whose little acts made the biggest impact on my life. You taught me something that no teacher had taught me until that time!”
Torah Study - Pleasure or Responsibility
Rabbi Eliyahu Hoffman writes: Perusing the Yahrtzeit section of an old “HaModia,” I came across the following exceptional description of the Yeshiva established by HaRav Yehuda Rosner Hy”d, Rav of Szekelheid. While meritorious in its own right, perhaps it will shed light on a section of this week’s parasha as well:
HaRav Rosner opened a yeshiva in Szekelheid, which he headed throughout his years there. Although he was eventually offered rabbinical positions in larger towns such as Uhel (Ujehly), he refused them on account of his yeshiva. Szekelheid had only 120 Jewish families, and that allowed the Rav to dedicate most of his time and attention to the yeshiva, which ultimately grew until, in the 1930’s, it housed over 300 bachurim.
R’ Yehuda ran the yeshiva almost singlehandedly, serving as Rosh Yeshiva (dean), mashgiach (supervisor), maggid shiur (teacher), and administrator. His Rebbetzin too assisted him devotedly, running the yeshiva kitchen, and adding a motherly touch for the bachurim where it was needed. The yeshiva was always strapped for funds, and making ends meet was always on R' Yehduah’s mind. Often there was not enough money to pay for Shabbos meals for the boys; HaRav Rosner’s solution was to take the money needed out of his personal salary as town rav. His talmidim recall that when his only son married, and received a dowry of 100,000 lei, the money was used to cover the yeshiva’s deficit.
Yeshiva in Szekelheid began at 4:30 a.m., when the vecker would go around the small town waking up the bachurim at their various lodgings. Sometimes the rav would surprise the bachurim by conducting an early- morning inspection to assure all had arisen.
Meanwhile, the Rebbetzin was already busy cooking breakfast for the students. Anyone not coming to yeshiva on time was not entitled to breakfast, unless of course they were sick, in which case warm, nourishing meals were sent to their rooms.
The learning at the yeshiva in Szekelheid was intense; tests were given every day or two. On Mondays, Tuesdays, and Wednesdays, HaRav Rosner delivered a shiur iyun (in-depth lecture) in the mornings and a shiur bekius (comprehensive lecture) in the afternoons. The shiur bekius progressed at the prodigious rate of three blatt a week.
On Friday, Shabbos (no days off!) and Sunday, the bachurim studied Chumash with Rashi, along with Orach Chaim and Yoreh Deah (two sections of Shulchan Aruch, the Code of Jewish Law), on which they were tested Sunday evening.
Every Thursday, a notice was posted with a page of Gemara that the boys were obliged to cover on their own, in order to encourage independent study. On this too, they were tested, to ensure that they were attaining a true understanding of the underlying issues, and to verify that the bachurim were using their time efficiently.
Testing was taken very seriously at the yeshiva. All bachurim were tested, although among the advanced bachurim only one boy was tested each week. Since the boy to be tested was chosen by lottery immediately before the test, every boy in the advanced group always needed to be prepared. The rest of the boys were called in to the rav four boys at a time, according to a list he had prepared. He would ask them questions; those who were clearly fluent with the material were sent off at once, while a weaker student might be held for additional questioning to determine where he was lacking, and what needed to be reviewed. All this contributed to an intense atmosphere that was felt by every bachur in the yeshiva.
Each bachur was assigned a card, on which the rav would write the results of each exam. At the end of the semester, the rav would write each boy a letter, along with a copy of his card, summarizing his achievements. The most advanced students often received an approbation designating them as “chaveir” or “moreinu” - titles of distinction. One would be hard pressed, I believe, to find present-day yeshivos where testing and examination is taken so seriously and with such intensity.
[Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Bamidbar 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
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
Thursday, July 5, 2007
Shabbos: Ta'am HaChaim Pinchas 5767
Shabbos: Ta’am HaChaim Balak 5767
Shabbos in the Parashah
In this week’s parashah the Torah states the various Mussaf offerings that are required to be brought in the Bais HaMikdash. It is said (Bamidbar 28:9) uveyom HaShabbos shenei chevasim binei shanah temimim ushnei esronim soles mincha belulah vashemen vinisko, and on the Shabbos day: two male lambs in their first year, unblemished, two-tenth-ephah of fine flour for a meal offering, mixed with oil and its libation. The Medrash (Shochar Tov 92:1) states that regarding Shabbos, everything is double. One aspect of Shabbos being double is that two male lambs were brought for the Mussaf offering. In the Shabbos Mussaf prayers, we recite the words az MiSinai nitztavu tzivuy paalehah karauy vatitzaveinu HaShem Elokeinu lihakriv bah Mussaf Shabbos karauy, then, from Sinai-they were instructed regarding the proper manner of its activities, when You commanded us, HaShem, our G-d, to offer on it the Shabbos Mussaf offering properly. Why do we mention twice that we were “properly” instructed regarding the Shabbos and its Mussaf offerings? Perhaps the idea is that we find that the word karauy, here translated as properly, can also mean something that does not currently exits. An example of this is regarding inheritance, where the Mishnah (Bechoros 8:9) states that firstborn does not take barauy, in what will come in the future, kivimuchzak, like what he has possession of now. Thus, the word rauy also means something that has not occurred yet. Regarding Shabbos, we can suggest that the reason everything on Shabbos is double is because Shabbos is a semblance of the World to Come. Thus, although we think that we are delighting in the Shabbos solely in this world, in truth we are simultaneously delighting in the Shabbos in the World to Come. Thus, we say that we were commanded regarding Shabbos karauy, because Shabbos is in this world and in the World to Come. Furthermore, the Sfas Emes (Vayechi 5647) writes that the temidim, the daily offerings, were according to a system, whereas the Mussaf offerings were above the natural order, and for this reason Shabbos is a semblance of the World to Come. Hashem should grant us the ability to perceive the holiness of Shabbos and that we all merit the day which will be completely a Shabbos and rest day for eternal life.
Shabbos in the Zemiros
Bircas HaBanim
Adapted from Bereishis 48:20, Bamidbar 6:24-26
Yisa HaShem panav eilecho viyaseim lecho shalom, may HaShem lift His Countenance to you and establish peace for you. Shabbos is referred to as shalom, peace. When we arrive home from shul on Friday night, we are escorted by two angels, one good and one bad. Shalom, peace, is the coexistence of opposing forces. Thus, we bless our children that HaShem should establish peace for us, as on Shabbos, even the bad angel should confer his blessing on our household.
Shabbos in Tefillah
Hallel vizimrah, lauding and hymns. What is the association of Hallel with zimrah? Usually we associate Hallel with hodaah, lauding and thanksgiving. Although all expressions of song are somewhat similar, there must be a connection between Hallel and zimrah. Based on a perusal of Scripture, it would appear that Hallel is the initial praise that one offers HaShem, and once engaged in that praise, one offers a zemer to HaShem. Perhaps the idea is as follows. When one finds himself in dire straits, the first thing he must do is acknowledge that HaShem is Omnipotent and can save him from any circumstance. This is similar to Hallel, when one recognizes that HaShem is his savior. Once a person is cognizant of this idea, he can then offer meaningful praise to HaShem, i.e. he can be explicit in his praise which until now was just a general recognition of HaShem’s power. The word zemer is said to be derived from the word zomer, which means to prune. Initially one plants a tree so that the tree should bear fruit. Subsequently, one must prune the tree to allow the tree to remain sturdy. Similarly, one initially expresses Hallel to HaShem so that he can grow in his recognition of HaShem. Once he begins to appreciate the specific kindnesses that HaShem does for him, he can be mezamer, i.e. prune his praises, so that he can discern exactly how HaShem has helped him in every aspect of his life.
Shabbos Story
Mr. Isaac Friedman was one of the thousands of holocaust survivors that arrived in the
Shabbos in History
Reb Elya Lopian related that he was once a guest of the Chofetz Chaim on Shabbos. The Chofetz Chaim told Reb Elya, “the Yerushalmi states that one who fulfills the mitzvah of observing Shabbos is akin to observing all the mitzvos in the Torah. Thus, for every mitzvah one performs on Shabbos, one will receive a reward as if he fulfilled all 613 mitzvos.” The Chefetz Chaim continued, “According to the Vilna Gaon, every word of Torah that one studies is deemed to be a separate mitzvah. Thus, when one studies Torah on Shabbos, his reward for each word of Torah studied is multiplied by 613. Think about it-the reward for studying Torah on Shabbos is almost infinite!”
Yevamos 65b
The Gemara states that peace is so important that in relating to Avraham what Sara had said regarding Avraham’s old age, HaShem changed the wording so that it would appear that Sara had only said that she was old and not Avraham. What is so great about peace? We know that Shabbos is called shalom, peace. All week long the Evil Inclination attempts to seduce a person to sin. When Shabbos arrives, all harsh judgments are removed. The Shem MiShmuel writes that the Evil Inclination is referred to as the old and foolish king. The reason for this is because the Evil Inclination assumes that every day he becomes smarter, when in reality, it is man’s weaknesses that allow the Evil Inclination to seduce him. Thus, the Evil Inclination becomes old, but remains foolish as ever. Perhaps this idea is alluded to in the words of the Gemara. Sara had said vaadoni zaken, my master, i.e. the Evil Inclination, is old, implying that one should respect the Evil Inclination. HaShem, Who knows the true nature of man, declared vaani zaken, I am old, intimating that it is really the weaknesses of the person that cause him to sin, but the Evil Inclination remains foolish as before. Therefore, for the sake of peace, i.e. that one should be granted respite from the Evil Inclination, HaShem bestowed upon the Jewish People the Shabbos, which wards off the Evil Inclination, and allows us to demonstrate that in truth, we are as strong as ever in our commitment to serve HaShem.
Shabbos in Halacha
One cannot use tea bags on Shabbos, as the tea leaves become cooked by the hot water. The only manner in which tea leaves are permitted is if the water is first cooled below the temperature of yad soledes bo.
Shabbos in Numbers and Words
In the Shabbos Mussaf prayers we recite the words az MiSinai nitztavu tzivuy paalehah karauy, then, from Sinai-they were instructed regarding the proper manner of its activities. The word karauy in mispar katan, digit sum, equals 12. This alludes to the statement of Reb Tzadok HaKohen from
Shabbos: Ta’am HaChaim Balak 5767
is sponsored by Baruch and Lynne Levin
in memory of his father Rabbi Arie Levin z”l
Niftar 27 Tammuz 5762, July 7, 2002
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to bentopoftheline@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
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