Ki Sisa-Parah 5770

שבת טעם החיים כי תשא-פרה תש"ע
Shabbos: Ta’am HaChaim Ki Sisa-Parah 5770

Sin for the sake of future Repentance

Introduction
ועתה לך נחה את העם אל אשר דברתי לך הנה מלאכי ילך לפניך וביום פקדי ופקדתי עלהם חטאתם, “now go and lead the people to where I have told you. Behold! My angel shall go before you, and on the day that I make My account, I shall bring their sin to account against them.” (Shemos 32:34)
The highlight of this week’s parasha is the infamous sin of the Jewish People fashioning and bowing down to the Golden Calf. The commentators offer numerous explanations as to why the Jewish People made the Golden Calf. What is striking is that even after the Jewish People repented and HaShem granted them atonement on Yom Kippur, the sin lingered on throughout history. It is said (Shemos 32:34) viatah leich nichei es haam el asher dibarti lach hinei malachi yeileich lifanecho uvayom pakdi ufakaditi aleihem chatasam, “now go and lead the people to where I have told you. Behold! My angel shall go before you, and on the day that I make My account, I shall bring their sin to account against them.” Rashi cites the Medrash that states that HaShem was saying that every time the Jewish People are punished for their sins, contained within the punishment is a form of punishment from the sin of the Golden Calf. This idea is truly perplexing. How is it that the Jewish People can be punished in future generations for a sin of their forefathers?
Simultaneous Revelation and sin
The answer to this question will seem shocking to some, but in truth this is the only way we can understand the sin of the Golden Calf. The Medrash states that when HaShem gave the Jewish People the Torah, He opened up the heavens and earth and demonstrated that there is no other G-d besides Himself. Yet, a different Medrash states that when HaShem opened up the heavens, He revealed the Heavenly Chariot and this catalyzed the sin of the Godden Calf. How is it possible that the very act of opening up the heavens would cause the Jewish People to sin?
Too much gold and silver
In order to understand this concept, it is worthwhile to examine a cryptic statement of the Gemara. It is said (Devarim 1:1) vidi zahav, and the Gemara (Brachos 32a) states that Moshe said to HaShem, “Master of the World! It is because of the abundance of silver and gold that you bestowed upon them that caused them to fashion a Golden Calf!” The Gemara is clearly stating that the Jewish people were not at fault for having fashioned the Golden Calf. Why, then, were they punished, and why was their punishment extended to every sin that they ever committed?
Free choice is sometimes limited
The answer to these questions is that HaShem designed the world that man has free choice, but there are times when HaShem removes the free choice option and man is forced to commit certain acts. While this concept goes against the conventional understanding of free choice, the Gemara mentioned above states explicitly that the Jewish People were left with little choice but to sin. Thus, it would seem that they should not have been punished at all for the sin of the Golden Calf. The Gemara (Avodah Zara 4b-5a) states that the Jewish People were not worthy of the sin of the the Golden Calf. Rather, they sinned in order to demonstrate the power of repentance to future generations. Thus, we can infer that the punishment for the sin of the Golden Calf was not the classic punishment for ones misdeeds. Rather, the Jewish People were punished then and in the future so they should have a constant reminder of the power of repentance. In this vein we can understand why, despite the tremendous outpouring of repentance following Haman’s decree of annihilation of the Jewish People, the Jewish People succumbed shortly after to the sin of Shabbos desecration and marriage to gentile women. Furthermore, the majority of the Jewish People did not return for the rebuilding of Jerusalem and the Bais HaMikdash. Nonetheless, the repentance following Haman’s evil decree was hailed by The Gemara (Megillah 14a) as the greatest form of repentance in the history of the Jewish People. The reason for this is because the miracle of Purim was akin to the revelation at Sinai. The Gemara (Shabbos 88a) states that although the Jewish People accepted the Torah at Sinai under duress, in the days of Achashveirosh they reaccepted the Torah out of love. This statement can be interpreted to mean that the acceptance of the Torah was initially forced upon them, and thus the subsequent sin of the Golden Calf was also deemed to be under duress. Yet, even after reaccepting the Torah out of love, the aspect of demonstrating the power of repentance to future generations remained. If this power of repentance had not remained, then HaShem would have brought Moshiach and ushered in the final redemption. However, Moshiach will not arrive until the Jewish People have repented, so in a sense, HaShem caused that the Jewish People sinned after being delivered from Haman’s schemes. The lesson contained in all these episodes is that while we are given free choice, we must realize that HaShem is the One Who controls our destiny, and it is HaShem’s will that people sin, despite their ability to exercise free choice.
The lesson of the Parah Adumah
This Shabbos, in addition to the regular Torah reading, we will also read the parasha in Chukkas the discusses the parah Adumah, the Red Heifer. According to Rabbi Moshe HaDarshan cited by Rashi, the Parah Adumah served as an atonement for the sin of the Golden Calf. This is remarkable, as the Jewish People had already received atonement for this sin on the first Yom Kippur in history. Nonetheless, we see that the sin was still lingering, and its atonement was effected through a mitzvah that was relevant when there was a Bais HaMikdash and will become relevant again when Moshiach arrives. Thus, the sin of the Golden Calf was meant to serve as a reminder for us that repentance and atonement are necessary components of the Jewish makeup. This atonement can come through punishment, Heaven forbid, or, if we are wise, through our own voluntary repentance.

The Shabbos connection
Throughout the week, we are given choices to act properly or, Heaven forbid, in an inappropriate manner. On Shabbos, however, the Mishnah (Demai 4:1) teaches us that even the unlearned people are believed regarding tithes, because the fear of Shabbos is upon them. Thus, we see that Shabbos in a sense removes an element of free choice, and the Jewish People are coerced to accept the holiness of the day. We should obviously do everything to prepare for the holiness of Shabbos, but we must be cognizant of the fact that it is HaShem’s day, and He chose to bestow this holy day upon His Chosen Nation.
Shabbos Stories
It’s my life at stake!
Rabbi Mordechai Kamenetzky writes: Lou Maidenbaum, former President of Met Foods, help establish the Gedaliah Maidenbaum Preparatory School Division of Yeshiva of South Shore. Before passing away last month, he was confined to a hospital in Miami Beach.
But in his sick bed he never lost his spunk, charm or the will to live life to its fullest.
A week before he passed away, he was in his hospital room and was experiencing some discomfort. He pressed the button for a nurse, but no one came. Five minutes later he rang again. Still no response. He tried two more times and then decided a new tactic.
He picked up the telephone and dialed 3 digits. 9-1-1. "Emergency services, came the woman’s voice, "what is the problem?" "I’m having difficulty breathing" gasped Lou. "Where are you calling from?" "Mount Sinai Hospital, Room 321," came the response. "Mount Sinai Hospital?" Repeated the incredulous dispatcher, "what are you calling us for? You are in the Hospital already!" Lady," he shouted to the operator. "This is my life we are talking about. And If this is the way I’ll get the best response, then I’m calling 911!
Tales out of Shul
Rabbi Kamenetzky writes further: Rabbi Emanuel Feldman of Atlanta, in his recent work Tales Out of Shul, related that he once made a hospital visit to a gentlemen from south Georgia. He promptly received the following letter.
"Dear Rabbi: Thank you for visiting my husband in the hospital. I thought that orthodox Rabbis just sit and study and pray all day. I am pleased that you do not."
Another time, Rabbi Feldman writes, he was on a plane, and due to overbooking he was bumped up from economy class to a seat in the first class section of the aircraft. During the entire flight, a major Jewish philanthropist, who was seated in first class as a matter of monetary right, kept staring at Rabbi Feldman with a look of curious displeasure. As they were departing the aircraft, the wealthy man could control himself no longer. "Excuse me, Rabbi," he imposed. "Do you always fly first class?"
At first Rabbi Feldman was taken aback but he composed himself and without apologies he comfortably replied, "Doesn't everybody?"
The humility of the Rebbe Reb Elimelech
Rabbi Eliyahu Hoffman writes: It is told that a student of the Rebbe R' Elimelech once met up with a man who was a staunch opponent of chassidus. Upon hearing that there stood before him a student of one of the infamous "Rebbes," this misguided Jew decided he would have a little fun at the Rebbe's expense.
"Tell me - you say you are a talmid (student) of the world renowned Rebbe R' Elimelech?"
"Yes, I am," he said proudly.
"Why, it's an honor. I would like you to tell me something of the greatness of your 'Rebbe.' After all, I make use of his sefer all the time!" The talmid blushed.
"Yes, it's true. Would you like to see?" With this, the man stood up from his chair, and lifted the cushion upon which he sat. Beneath it lay the sefer Noam Elimelech. "Why - I've never found any other sefer which gives me such 'backing' and 'support' as your Rebbe's sefer! A true metziah! Now, be so good, and tell me more about your 'Rebbe'."
"My holy Rebbe, the Rebbe R' Elimelech," stuttered the talmid, "was so great, that had you placed him under your cushion instead of his sefer - he would have been equally still. Indeed, he was so humble and unassuming that I imagine he would have felt that he belonged there!"
When petitioners used to come to R' Elimelech zt"l, seeking his prayers and blessings, he used to say to his disciples: "Do you know why these people always come to me? It's not because I'm great, nor because my prayers have any special power. I'll tell you why: Chazal (our Sages) say that every person should imagine as if all the world's inhabitants stood upon a scale which weighed their deeds, and that the scale was exactly balanced, so that if, G-d forbid, one sins, he will tip the scales and bring suffering and calamity to the world.
"Now, the fine and upstanding people who come to me all find themselves in difficult and onerous situations. Some are lacking in parnasah (making a living). Others, may HaShem protect us, are sick. Still others have marital problems, or can't find a befitting spouse for their son or daughter. But they know the truth: They are pure minded and righteous people - it is certainly not they who have tipped the scales and brought these problems to the world. So they ask themselves, 'Who could it be that is at fault for all our suffering? Who is the sinner that keeps tipping the scales?' And they come to the only logical conclusion: It's me!
"Thus, they come to me, and tell me of their pain and tzures, not because they hope I'll pray for them, but rather because they hope I'll be aroused to do teshuvah (repentance) after hearing all of their suffering - and realizing that I'm at fault!" (www.Torah.org)
It pays to be friendly
In the year 5569 (1809) war broke out between France and Austria and the city of Pressburg was under siege. During this time, the Chasam Sofer went through a terrible experience and only through a miracle was his life saved. This is his story.
Some Jews who lived in Pressburg endangered their lives by buying weapons from villagers who had collected them from the battlegrounds. At that time France ruled over Pressburg and demanded that all weapons be turned in to the French authorities. But the Jews sent the weapons they had bought to Austrian headquarters, where the Kaiser paid a high price for them.
One day when these Jews were dividing their profits, an argument broke out among them about how to split the money. This dispute was brought before the beis din of Pressburg over which the Chasam Sofer presided. The beis din decided in favor of one of the parties. The winning party decided to confirm their victory in the local gentile court as well.
When the case came before the judges, they immediately realized that it involved a serious criminal act, and informed the French authorities. As a consequence the French military court charged the Chasam Sofer with illegally authorizing trading in weapons in an effort to assist the enemy. Since the beis din was under the Chasam Sofer's authority, they held him responsible. The Chasam Sofer faced charges of helping the enemy in time of war, a very serious offense. As such he would stand trial at a military court.
A great fear fell over the Jewish community since they knew that the punishment for treason was death. They looked for a way for the Chasam Sofer to escape Pressburg. The leaders of the community, however, were somehow convinced that the Chasam Sofer could stand trial and that G-d would save their beloved rabbi from harm. In the city, a large sum of money was collected to cover the expenses of the trial.
The day of the trial arrived. When the Chasam Sofer entered the courtroom, he was struck with fear. The judges sat in a semi-circle wearing army uniforms with stern faces and their swords drawn.
The presiding judge was a French army officer with the rank of general. He tried to pacify the Chasam Sofer, telling him that he need not worry; the drawn sword was merely a military procedure to give the accused a feeling of awe. The general ordered all the judges to sheath their swords. Then he waited a while until the Chasam Sofer had calmed down before he began the trial.
After hearing the Chasam Sofer, who spoke eloquently and logically, judgment was passed in his favor and he was acquitted of all charges.
Afterwards, the general and the Chasam Sofer went into private conference behind locked doors. This amazed everyone present.
Later, the Chasam Sofer explained what had happened. Many years earlier when the Chasam Sofer was a young boy, he had studied in the city of Mintz and had lodged there in the house of a wealthy man. When Napoleon’s army conquered the city, a few soldiers stayed at this wealthy man's house. One of them, a talented young officer, became friendly with the Chasam Sofer, and offered to teach him various things if he would serve him. The Chasam Sofer agreed and cleaned his shoes, washed his clothes, and performed other services that he needed.
Over the years, the officer rose in rank and became a general. This man happened to be the presiding judge at the Chasam Sofer's trial. He had immediately recognized that the rabbi in front of him was the boy he had liked so much, and therefore he made sure that the Chasam Sofer was acquitted. Then, when they met privately afterwards, he revealed his identity to the Chasam Sofer. The Chasam Sofer remarked that the unusual friendship he had formed in his youth was a perfect example of the many things in our lives which have a significance we do not comprehend initially, but only later can be understood. (MORESHET AVOT II, p. 181) (www.shemayisrael.com)
Shabbos: Ta’am HaChaim Ki Sisa-Parah 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Parashas Ki Sisa-Parah 5769

שבת טעם החיים פרשת כי תשא- פרה תשס"ט
Shabbos: Ta’am HaChaim Parashas Ki Sisa-Parah 5769
Listening and doing even if we do not understand
Introduction
This week’s parasha is Ki Sisa, and we also read Parashas Parah, where the Torah discusses the laws of one who became impure through corpse tumah is purified by having the ashes of the Parah Adumah, the Red Heifer, sprinkled on him. It is fascinating that according to Rabbi Moshe HaDarshan, the Parah Adumah was used as atonement for the sin of the Golden Calf. One must wonder why is it that if someone contracts corpse tumah, his purification is an atonement of the sin of the Golden Calf. Furthermore, it is difficult to understand how there can be a reason offered for the use of the Parah Adumah when the Torah explicitly states that Parah Adumah is a chok, which means that its reason is unknown to man.
Listening and then performing a mitzvah that is a chok
What does it mean that a mitzvah is a chok? The simple understanding is that one must perform the mitzvah and not seek to rationalize why he is performing the mitzvah. Thus, one is sprinkled with ashes of the Parah Adumah and he does not understand how ashes purify him from corpse tumah Alternatively, the chok aspect of the Parah Adumah is that it purifies one who is impure and defiles one who is pure. However, there is also a deeper understanding of a chok. One may not understand the reason for a chok, but he listens to the commandment and performs it anyway. Thus, a chok is not merely that one performs the mitzvah without understanding the rationale. Rather, even though there is no rationale, he can listen to the chok and then perform it. While there may be a very fine line between listening and performing, regarding the accepting of the Torah we find a vast difference between the two. The Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they forfeited naaseh, we will do, but were told to retain nishmah, we will hear. If one will not do, what is the benefit of hearing?
Parah Adumah rectifies the nishmah
The Pinei Menachem writes that the Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they defiled their ears to the point that they were incapable of hearing words of Torah. This, asks the Pinei Menachem, is difficult to understand, as the Zohar itself states that they had still retained the listening aspect even after the sin? The Pinei Menachem answers this question by saying that although the Jewish People retained the aspect of listening, even this was tainted, and through the mitzvah of Parah, which serves as an atonement for the sin of the Golden Calf, they can rectify the nishmah aspect like it was prior to the sin.
Listening rectifies the sin of the Golden Calf
We can suggest that this is the meaning of why when one is sprinkled with the ashes of the Parah Adumah, it serves as atonement for the sin of the Golden Calf. One who listens to the mitzvah of Parah Adumah and subsequently performs its ritual is demonstrating that he has rectified the hearing that was tainted with the sin of the Golden Calf. We can now understand why Rabbi Moshe HaDarshan offers a reason for the performance of the Parah Adumah, despite the fact that the Medrash states that its performance is a chok. The explanation for this is because the rectification of the sin of the Golden Calf is through listening, and when one listens and performs the mitzvah of Parah Adumah, he has rectified the sin of the Golden Calf.
The Shabbos Connection
The Zohar states that on Shabbos, Moshe Rabbeinu returns the two crowns of naaseh, we will do, and nishmah, we will listen, to the Jewish People. Thus, we can suggest that on Shabbos, not only do we gain back the nishmah, which is the aspect of listening, but we even earn the naaseh, the aspect of “we will do.” In a sense, Shabbos is even higher than Parah Adumah, as Parah Adumah rectifies the nishmah, and on Shabbos both the naaseh and nishmah are rectified. Hashem should allow us to listen to His commandments and perform them, and in the merit of our listening and performance, we should witness the arrival of Moshiach Tzidkienu, speedily, in our days, with the cessation of death and the Resurrection of the Dead.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Fowl, quail and fish on Shabbos
Lihisaneig bisaanugim barburim uselav vidagim, to indulge in delights fatted fowl, quail and fish. It is noteworthy that the first letters of the words taanugim, barburim, and slav spell out the word Shabbos, as these foods are the essence of the physical delights that we indulge in on Shabbos.
Shabbos in Tefillah
Unity in praising HaShem
Vihaofanim vichayos hakodesh biraash gadol misnasim liumas seraphim liumasam mishabichim viomrim, then the Ofanim and the holy Chayos, with great noise raise themselves towards the Seraphim. Facing them they give praise saying. Here we see how the various angels raise themselves up towards each other and unify in their praise of HaShem. We should also realize that no matter what our background is, all Jews are unified in their praise of HaShem.

Shabbos Story
Parshas Vayechi: Rav Yehoshua Leib Diskin Curses The Hospital
The famous Maggid of Yerushalayim Rav Bentzion Yadler retold the story of a group of Askanim who came to Rav Yehoshua Leib Diskin to tell him that they purchased a plot of land to build a hospital outside of the old city of Yerushalayim near Shaar Shechem. Rav Yehoshua Leib said to them, “Yehi Ratzon Shelo Tishreh Shechinah Aleha,” it should be Hashem’s will that the Shechinah will not reside there. The group was baffled. Why would Rav Yehoshua Leib curse their holy venture?Then they realized the slyly disguised bracha in Rav Yehoshua Leib’s words. The passuk says (Vayechi 47:31) that after Yosef swore to bury Yaakov in Eretz Yisroel, Yaakov turned to the head of the bed and bowed. Rashi explains that from here the Gemara (Shabbos 12b) learns that the Shechinah rests above the head of a sick person's bed. Rav Yehoshua Leib gave them a bracha that their hospital should not have many sick people in it and all of Am Yisroel should be blessed with good health! (Gilyon Pninim Al HaParsha)
Rav Zemele Volozhin Follows The Doctors Orders
Rav Zemele Volozhin the beloved talmid of the Vilna Gaon and the brother of Rav Chaim Volozhin once went with another Rov to the house of a very poor person. The host was in middle of eating and begged them to sit down and join him. Rav Zemele knew that the host did not have enough food for them so he refused claiming the doctor told him he cannot eat.
When they left the Rov that accompanied him, asked him if it is true that he is sick. He said no he is not. “Then how could you lie? What happened to Midvar Sheker Tirchok?”He answered that the great doctor, the Rambam wrote that it is assur to eat from a meal where there is not enough food for the host. He indeed was just following the doctor’s orders. [Reprinted with permission from www.revach.net]


Shabbos in Navi
Shmuel II Chapter 2

On Shabbos we put aside our differences and show each other love

In this chapter we learn how Dovid was declared ruler over the people of Yehudah while Avner ben Ner made Ish Boshes, son of Shaul, the ruler over Yisroel. Avner and Yoav staged a dual between their men and many of the men died as the fighting got out offhand and culminated in tragedy. Asahel the son of Tzeruyah then chased after Avner and Avner killed Asahel. It is always troubling to read in Tanach how Jews killed each other. While it is difficult to understand how great leaders of the Jewish People reflected hatred towards each other, to the point of allowing their hatred to lead to bloodshed, we must remember that Shabbos is a day of peace. Thus, we should strive to sanctify this Holy Day and allow it to be free of strife and we should only show love towards our fellow Jews.

Shabbos in Agadah

Shabbos elevates everything to a higher place

The Pinei Menachem wriets that on Shabbso every Jew has his place, as it is said (Shemos 16:29) al yeiztei ish mimkomo bayom hashevii, let no man leave his place on the seventh day. Shabbos, writes the Pinei Menachem, elevates everything to a higher place. Following the sin of the Golden Calf, it is said (Ibid 33:14) panai yeileichu vahnichosi lach, He said, “My Presence will go and provide you rest.” This rest alludes to Shabbos.

Shabbos in Halacha

Insulating with an item that increases heat

There are materials that can increase the heat of the item that they enclose. These materials, which include salt, peat, lime, sand, wet cotton, grass or straw, are referred to as davar hamosif hevel, items that increase heat. Without exception, one is prohibited to insulate any container, even a kli sheini, in such a material, and this is prohibited even Erev Shabbos

Shabbos Challenge Question

Last week we posed the question: why do we ask HaShem to forgive our sins specifically on Motzai Shabbos? The Pinei Menachem writes that the Gemara (Shabbos 118b) states that one who observes Shabbos properly is granted atonement for all of his sins. On Shabbos we do not recite Viduy, confession, so for this reason we substitute our confession with our request for atonement on Motzai Shabbos.

This week’s question is: why do we mention in the first Perk of Kabbalas Shabbos that the Jewish People are an errant-hearted people that do not know HaShem’s ways? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.














Shabbos: Ta’am HaChaim
Parashas Ki Sisa-Parah 5769
Is sponsored in memory of the Heilege Gerrer Rebbe, the Pinei Menachem, HaRav HaGaon HaTzaddik Pinchas Menachem Alter, zechuso yagein aleinu vial kol Yisroel litovah, alah bisarah hashamaymah, 16 Adar 5756.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Minchah.
Have a wonderful and delightful Shabbos and a Freilechen Purim.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
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To subscribe weekly by email
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Shabbos: Ta’am HaChaim Shemini-Parah 5768

Shabbos: Ta’am HaChaim Shemini-Parah 5768

Shabbos in the Parashah

This week we read Parashas Parah, which discusses the laws of one who became defiled through corpse tumah and undergoes a purification process by having the ashes of the Parah Adumah, the Red Heifer, sprinkled on him. The Medrash (Pesikta Dirav Kahana 4:1) points out the paradox that lies within this statute. On the one hand, the person who was tamei, impure, becomes purified through the Parah Adamah, and on the other hand, the Kohen who was engaged in the purification process becomes tamei. The Medrash (Koheles Rabbah 7:35) states that the wise King Shlomo sought to understand the complexities contained within the mitzvah of Parah Adumah, and King Shlomo ultimately declared (Koheles 7:23) kol zoh nisisi vachachmah amarti echkomah vihi richokah mimeni, all this I tested with wisdom; I thought I could become wise but it is beyond me. Thus, King Shlomo admitted that the paradox regarding the mitzvah of Parah Adumah was beyond his comprehension. Although we cannot claim to resolve the paradox, perhaps we can suggest that the paradox is solvable if one is on certain level of spirituality. The Ramban (Bereishis 49:10) writes that the entire Chashmonai family, who were the catalysts for the Chanukah miracle, was obliterated because they were Kohanim and a Kohen cannot function simultaneously as a Jewish king. The Shem MiShmuel (Chanukah) writes that the inherent difficulty in a Kohen being a king is that these two functions are contradictory. The Chashmonaim themselves, however, were able to rise above these contradictions. It was the Chashmonaim’s descendants, however, who were not able to exist on the plane that transcended contradictions and this paradox was the cause of their deaths. Based on the premise of the Shem MiShmuel, we can suggest that the paradox of the Parah Adumah was only for those who could not reason on the plane of contradictions. Moshe, however, was above contradictions, as Moshe functioned simultaneously as a Kohen Gadol and as a king (see Shem MiShmuel Ibid for proofs to this). It is thus understandable why the Medrash (Bamidbar Rabbah 19:6) states that HaShem told Moshe that although He would not reveal the rationale for Parah Adumah to others, Hashem would reveal the reason to Moshe. This can be understood when we realize that Moshe functioned on a plane that was above contradictions. In a similar vein, the Medrash (Sifri Ki Seitzei §23) states that Shabbos contains various contradictions. For example, the Torah states regarding Shabbos (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. Yet, we know that the Kohanim offered sacrifices on Shabbos in the Bais HaMikdash. Although we may not be able to comprehend the contradictions that are contained within Shabbos, we can live with the paradox because on Shabbos we are elevated to a higher plane than during the week. Wisdom can be found in a place called ayin, as it is said (Iyov 28:12) vihachachma meayin timatzei, [but as for] wisdom, where can it be found? In the Kedushah of Shacharis on Shabbos, we recite the words ayeh mikom kevodo, where is the place of His glory? The Arizal writes that that the word ayeh is an acrostic for the words es yom haShabbos, the day of Shabbos. Thus, we see that Shabbos is also in a place that is beyond our understanding. Nonetheless, we must appreciate that HaShem bestowed upon us His precious treasure, the Holy Shabbos, and we have the ability to exist in a world that transcends all contradictions.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Vichol minei dalus vaaniyus vievyonus¸ and every manner of need, poverty, and destitution. It is interesting to note that the Gemara (Chagigah 9b) states that yafeh aniyus liYisroel, poverty is good for the Jewish People. Why, then, do we beseech HaShem to remove from our midst all forms of poverty? Perhaps we can suggest that it is said (Mishlei 10:22) bircas HaShem hi taashir, it is the blessing of HaShem that enriches. The Medrash (Bereishis Rabbah 11:1) states that this refers to Shabbos, which is the day that HaShem blessed. Poverty is deemed to be a virtue of the Jewish People. Nonetheless, with the onset of Shabbos we ask HaShem to remove all forms of poverty because HaShem already blessed Shabbos and we do not want that our poverty should conflict with the blessing of HaShem.

Shabbos in Tefillah

Efes biltecho, there is nothing without You. This declaration bears a powerful message for all of us. How often does one act in certain way, assuming that as long as the act is not a sin, there is no need for concern? Yet, if one were to be cognizant of the fact that nothing could be accomplished without HaShem’s assistance, one would surely be more careful in all his actions.

Shabbos Story

Back in the 1800’s, the Magid of Trisk and Reb Mendel of Vorke were dear friends living next to each other. But, unfortunately Rav Mendel had to move to the other side of the forest, a distance of a half-a-day’s walk. Seeing his agony, Reb Mendel's sexton, Moishele, anxiously offered to make the three-hour trip each Friday to deliver correspondence. And so it went. Every Friday morning, Moishele would set out across the forest and deliver Reb Mendele’s letter to the Trisker Magid. He would wait for the Magid to read the letter and reply. Often it would take a while until the Magid returned from his study, eyes red from tears, his quivering hand holding the magnificently crafted response in a special envelope. Moshele would deliver the response to the Vorke Rebbe, and that letter, too, evoked the same emotional response: tears of joy and meaning filled the Rebbe’s eyes. After a year as a faithful envoy, Moishele’s curiosity overtook him. “What possibly can those letters contain? Would it be so bad if I took a peek?” Therefore, one Friday he carefully opened the envelope - without disturbing the seal. He saw absolutely nothing. Just a blank paper rested between the walls of the envelope. Shocked, Moshe carefully, placed the so-called letter back into the envelope and delivered it to the Trisker Maggid. Like clockwork, the Rebbe went into the study, and a half-hour later, bleary-eyed and shaken, he returned a letter to be delivered to his friend Reb Mendel of Vorke. At this point, Moishele could not wait to leave the house and race back into the forest, where he would secretly bare the contents of the envelope, hoping to solve the mysterious exchange. Again, blank paper. Moishele was mortified. “Have I been schlepping six hours each week with blank papers? What is this a game?” he wondered. The entire Shabbos he could not contain his displeasure. Motzai Shabbos, Reb Mendel called him in to his study. “You seem agitated, my dear shammas,” he asked. “What seems to be the problem?” “Problem?” he responded. “You know those letters I’ve been carrying. I admit it. I looked, this Friday. There was nothing in them! They were blank! What kind of game is this?” Reb Mendel did not flinch. “The Torah,” he said, “has black letters on white parchment. The black contain the words we express. The white contains a message that is deeper than letters. Our feelings are often expressed through black letters. This week, we wrote with the white parchment. We expressed an emotion that transcends letters.” [Rabbi Mordechai Kaminetsky, reprinted with permission from www.torah.org]

Shabbos in Navi

Shoftim Chapter 5

In this chapter the Navi records the Song of Devorah, which Devorah sung in praise of HaShem after the Jewish People defeated Sisra and his armies. It is said (Shoftim 5:12) oori oori Devorah oori oori dabri shir, give praise, give praise, O Devorah! Give praise, give praise, utter a song! The Gemara (Pesachim 66b) states that because Devorah displayed a slight show of arrogance, she lost the Divine Spirit and thus she was required to arouse, so to speak, the Divine Spirit to return to her. On Friday evening we recite in the prayer of Lecho Dodi the words oori oori shir dabeiri kevod HaShem layish niglah, wake up! Wake up! For your light has come, rise up and shine. Throughout the week we tend to lose ourselves in self-aggrandizement, at times even forgetting that it is HaShem Who determines our success. With the onset of Shabbos, however, we realize that we are HaShem’s humble servants and we are thus exhorted to awaken and acknowledge that the glory of HaShem is revealed on us.

Shabbos in Agadah

The uniqueness of Shabbos is that besides delighting in Shabbos on the seventh day of the week, we have the six days of the week to prepare for Shabbos. It is important that we ready ourselves and our families for Shabbos during the week. When we anticipate the Shabbos throughout the week, we can enter into Shabbos in a state of ecstasy. The Evil Inclination uses his most powerful arsenal to prevent a Jewish home from achieving peace and harmony on Shabbos. Let us use the weekday, which is primarily the domain of the Evil Inclination, to prepare for Shabbos and then we will surely merit that all harsh judgments be removed with the onset of Shabbos.

Shabbos in Halacha

We learned earlier that when one stirs food that has not been fully cooked he violates the melacha of bishul. This prohibition applies equally to fully cooked foods. Thus, it is forbidden to stir cooked or uncooked food which is on a flame. This prohibition applies even when the flame is covered by a blech. There is a distinction, however, between fully cooked foods and foods that have not been completely cooked. One can stir a food that is not fully cooked even if the pot was taken off the blech, as long as the food is still yad soledes bo. Regarding fully cooked foods, however, there is only a prohibition when the food is directly over a flame. If the pot is lifted off the flame or if the pot is moved to a location on the blech that is not directly over the flame, one can stir the cooked food.

Shabbos in Numbers and Words

It is said (Tehillim 92:1) mizmor shir leyom haShabbos tov lehodos laHaShem ulizameir Lishimcho elyon, a psalm, a song for the Shabbos day. It is good to thank HaShem and to sing praise to Your Name, O exalted One. It is noteworthy that the first letters of the words ulizameir Lishimcho elyon (6+30+70=6+3+7=16) equal in mispar katan, digit sum, 16, and 1+6=7. This alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Shemini-Parah 5768

is sponsored by the Kroll family in loving memory of Mrs. Genia Kroll ob”m

Henya bas Reb Tzvi, niftarah 22 Adar 5756

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh

14800 West Lincoln, in Oak Park, ½ an hour before Minchah.

Have a wonderful and delightful Shabbos

Prepared by Rabbi Binyomin Adler.

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