Shabbos: Ta’am HaChaim Beshalach 5770

שבת טעם החיים בשלח תש"ע
Shabbos: Ta’am HaChaim Beshalach 5770

Manna and Preparing for Shabbos

Introduction
ויהי ביום הששי לקטו לחם משנה שני העמר לאחד ויבאו כל נשיאי העדה ויגידו למשה, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. (Shemos 16:22)
In this week’s parasha the Torah spends an inordinate amount of time discussing the manna, the food that fell from heaven for the Jewish People in the Wilderness. The manna fell from heaven every day without fail for forty years straight, and it was the manna that physically sustained the Jewish People for their entire sojourn in the Wilderness. The Sages elaborated on the virtues of the manna. The manna was essentially a spiritual entity. It is said (Tehillim 78:25) lechem abirim achal ish, humans ate the bread of angels, and the Gemara (Yoma 75b) states that this refers to the manna that the Jewish People ate in the Wilderness. Thus, the manna was more than a source of physical nourishment. What we need to understand is what was the spiritual aspect contained in the manna.
Manna means portion and faith
Rashi writes that the word manna means portion. Other commentators note that the word manna is associated with the word emunah, which means trust or faith. The connection between portion and faith in a simple sense is that the Jewish People had faith in HaShem that every day he would provide for them their required amount of nourishment. Yet, when we explore the history of the manna, we will discover that the manna was not merely a onetime event. .
Shabbos is blessed and sanctified with the manna
It is said (Bereishis 2:3) vayivarech Elokim es yom hashevii vayikadeish oso, HaShem blessed the seventh day and sanctified it. The Medrash (Bereishis Rabbah 11:2) states that HaShem blessed the seventh day by providing a double portion of manna on Friday, and HaShem sanctified the seventh day by not allowing manna to fall on Shabbos. This is truly an amazing idea. Already in the beginning of the world the manna was set to play a pivotal role in the lives of the Jewish People. Why was it critical to have the manna incorporated in Shabbos? Furthermore, how does the manna connect to Shabbos?

The manna required some sort of preparation

In addition to the definitions of manna mentioned previously, there is also another meaning to the word. The Commentators (see Sfas Emes 5637) write that the word Manna is associated with the word vayiman (Yona 2:1) which means prepared. Regarding the manna it is said (Shemos 16:22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechod vayavou kol nisiei haeidah vayagidu liMoshe vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vieis asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. He said to them, “This is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put a way for yourselves as a safekeeping until the morning. Thus, we see that an important component of the manna was that the Jewish People prepared it in some fashion.

On Shabbos the Jewish People received the manna directly from HaShem with no deviation

While there is a debate amongst the commentators if the Jewish people actually prepared the manna or if it merely tasted like their imagined preparation, it is clear that the manna had to be prepared in some form. In fact, we can suggest that similar to the manna itself, which was composed of a physical and spiritual aspect, the preparation for the manna was also performed on both the mental and the physical levels. With this premise we can better understand why the manna was incorporated into the concept of Shabbos and its direct connection to Shabbos. The Sfas Emes writes that HaShem is constantly bestowing of His bounty on the entire world. However, the deficiency of the recipients causes that the bounty will deviate at the time of receipt. It is for this reason, writes the Sfas Emes, that HaShem instructed the Jewish People to prepare the manna, as this preparation symbolized that on Shabbos they would receive from HaShem’s bounty without any deviation. During the weekday there is concealment that prevents a direct bestowment, whereas on Shabbos there are no barriers and we received directly from HaShem. Thus, we see that the manna itself, with all its holiness, was transformed with the arrival of Shabbos. It is therefore clear why HaShem blessed the Shabbos and sanctified it with the manna.

Manna is for all generations

We mentioned earlier that the manna was not a onetime event. The Torah states that HaShem instructed Moshe to preserve a full omer of the manna for safekeeping for future generations. The Sfas Emes writes that the Medrash states that one who studies Torah, HaShem Himself prepares for him a meal. On Shabbos HaShem reveals the great treasure that He has concealed in His storehouse. When a Jew delights in eating on Shabbos, he tastes in the food a semblance of the manna. The reason for this is because the omer of manna was preserved for future generations, so it is a given that there is still a remembrance of manna in the world. The Sfas Emes writes further that the Medrash states that the Torah was only given to those who ate the manna. Can it be, wonders the Sfas Emes, that only that generation merited eating the manna? Rather, we are forced to say that on the Holy Shabbos the Jewish People merit to eat from the manna. Based on the words of the Safes Ems we can understand how the manna was introduced in the beginning of time and will endure until the end of time.
The Shabbos connection
Shabbos is a referred to as a semblance of the World to Come. Rabbeinu Bachye (16:4) writes that just like the manna was spiritual food, so too in the future the righteous will eat from spiritual foods, such as the fish referred to as Leviasan and other foods. HaShem should allow us to merit tasting of the Shabbos food a taste of the World to Come, which will be a day that is entirely Shabbos, and a day of rest, for eternity.
Shabbos Stories
Rabbi Mordechai Kamenetzky writes: Once a religious man came to the Brisker Rav, Rav Yitzchok Zev Soloveitchik, and asked him whether he should join a certain organization comprised of people whose views were antithetical to Torah philosophy. Well intentioned, the man felt that his association would perhaps sway the opinions of the antagonists and create harmony among the factions. He would be able to attend meetings and raise his voice in support of Torah outlook.
The Rav advised him not to get involved. The man unfortunately decided to ignore the advice. Within a few months, he was in a quagmire, because policies and actions of the theologically-skewed organization were being linked to him, and were creating animus toward him throughout the community.
For some reason he could not back out of his commitments to the organization. He was torn. How could he regain his reputation as a Torah observing Jew and ingratiate himself to his former community? He returned to the Brisker Rav and asked him once again for his advice.
The Rav told him the following story. There was a young man who aspired to become a wagon driver. He approached a seasoned wagoneer and began his training. After a few weeks, he was ready to be certified.
Before receiving an official certification the veteran decided to pose a few practical applications.
"Let's say," he asked his young charge, "that you decide to take a shortcut and deviate from the main highway. You cut through a forest on a very muddy trail. Your wheels become stuck in the mud and your two passengers become agitated. The horses are struggling to pull out of the mud. They can't seem to get out. What do you do?"
The young driver looked up in thought. "Well," he began, "first I would take some wooden planks and try to get them under the wheels. "Ah!" sighed the old timer, "you made a terrible mistake!" "Why?" retorted the neophyte driver, "I followed procedure in the precise manner! What did I do wrong?"
The old man sighed. "Your mistake was very simple. You don't take shortcuts into muddy forests!"
The activist understood the Brisker Rav's message. (www.Torah.org)
An apple and the IRS

A certain Chassid, we'll call him Yitzchok, one day received a threatening letter from Israel's equivalent of the I.R.S. concerning an alleged unpaid income tax bill amounting in 10's of thousands of shekels. Understandably, Yitzchok was alarmed. Yitzchok is very meticulous with his accounting and he was therefore dumbfounded upon receiving the delinquent notice. Worse yet, due to delays in the mail, he received the notice and threat of lien, mere weeks before the due date. Even worse than that is the notorious nature of Israel's bureaucracy. Yitzchok needed a miracle to resolve the mix-up before the lien on his assets would take effect. All of this would probably require Yitzchok to retain the services of a pricey accountant or attorney.

Yitzchok took his concerns to his Rebbe, the Gerrer Rebbe Shlita. The Rebbe told Yitzchok not to worry; everything would turn out "ok" and he gave Yitzchok a blessing for a successful resolution of his thorny predicament. The Rebbe told Yitzchok to seek out a certain Chassid named Moshe Spiro. Moshe, the Rebbe said, would be able to help Yitzchok resolve the matter. Yitzchok asked the Rebbe how exactly Moshe Spiro how would help him... did Moshe have connections in the government? The Rebbe did not answer Yitzchok, he just reiterated to Yitzchok his advice to seek out Moshe Spiro. Nu? What does a good Chassid do? He listens to his Rebbe. Even though Yitzchok had no idea how Moshe Spiro would help him, he nevertheless sought out Reb Moshe with hope and prayer that Reb Moshe would be the right person to help.

When Yitzchok arrived at Moshe Spiro's house, Reb Moshe was just on his way out to drive to Tel Aviv to be "menachem ovel" - console a mourner during the "Shiva." Reb Moshe invited Yitzchok to join him for the ride, so that they would be able to discuss the pressing issue in the car. Reb Moshe also failed to understand why the Gerrer Rebbe would send Yitzchok to him. Nevertheless, Reb Moshe like Yitzchok had emunas Tzadikim - belief in the spiritual influence of righteous people, so, Reb Moshe knew that eventually he would understand the Rebbe's intentions and he therefore pledged to help Yitzchok in whatever way possible. When the two arrived in Tel Aviv, Moshe invited Yitzchok to join him to console the mourner. Yitzchok demurred due to the fact that he did not know the mourner. Moshe, however, convinced Yitzchok to join him to perform the great mitzvah of comforting a mourner.

Yitzchok entered the room with Moshe, and the mourner looked up to see the impressive view of two Gerrer Chassidim joining a crowd of largely secular and modern Israelis. Seeing the Gerrer Chassidim, the mourner began to discuss his parents' and his own relationship with Gerrer Chassidus.
Several years earlier, the mourner had a young daughter who unfortunately had became very ill, very suddenly. The man sought out the best available doctors who got to work right away to try to determine what was wrong with the girl. The situation was so serious, that the girl was placed on an
I.V.

The girl's father wasted no time in dispatching a messenger to the Gerrer Rebbe at the time, the "Lev Simcha." The Rebbe listened intently and blessed the girl that she should have a full and speedy recovery. In addition, the Rebbe gave the messenger an apple and instructed that a piece be given to
the girl. The messenger returned to the hospital room of the girl where her parents waited on-edge and prayed for the recovery of their daughter. The father of the girl was surprised to receive an apple from the Rebbe. How would he feed it to his daughter who was on an I.V. and unconscious?

Nevertheless, the man had belief that his Rebbe would somehow be able to intercede on his behalf in Heaven on behalf of the girl. As the Sages tell us, "A Tzaddik (righteous person) decrees, and HaShem carries out the decree." (Medrash Tanchumah Vayerah 19)

The man went home and baked the apple well until it was very soft. And then, he took some back to his daughter's hospital room. Somehow, he managed to feed a little bit to his ailing daughter. Miracle upon miracles... the girl started to recover! In a short time, the girl had a full recovery. (Lest one think that it was the actual apple which caused the girl to get better, it is much deeper than that. The apple was symbolic of the Rebbe's concern for the girl. Another way of understanding this is that the Rebbe prayed very intensely for the girl's health and out of
humility, he wanted to "hide" the power of his prayer, so he gave the apple, which apparently brought about the recovery."

The mourner concluded his story and the assembled people gasped at the amazing nature of the recovery of the girl, who only recently was married, Boruch HaShem. What is more interesting about the story is the following: Yitzchok, the man with the tax problems spoke up and told the mourner that he was the bachur who had brought the apple to the mourner some 20 years earlier!

What's even more amazing is that the mourner worked in a government office. And in what government office did he work? The Tax Authority office. In short, after the Shivah ended, the mourner took care of Yitzchok's problems in short order.
The divine assistance and intervention involved with this story was amazing. Yitzchok had the tax problem. He went to the Gerrer Rebbe, the Gerrer Rebbe sent Yitzchok to Moshe Spiro, who has nothing to do with the Israeli Tax Authority. When Yitzchok arrived at Moshe Spiro's house, Moshe was on his way to console a mourner in Tel Aviv. Yitzchok accepted Moshe's invitation to join him in a ride to Tel Aviv. Moshe convinced Yitzchok to go into the apartment to join him in consoling the mourner. Yitzchok had not wanted to go in, because he did not know the mourner, or so he thought. The mourner saw the two Gerrer Chassidim and decided to tell the story of his sick daughter and the Gerrer Rebbe from many years earlier. The messenger with the apple was Yitzchok! The mourner asked Yitzchok why he came to console him. Yitzchok would normally not have initiated a discussion regarding such mundane things as the tax issue in the presence of a mourner. And then, as it turns out, the mourner worked in the Tax office! (from the Internet)
Shabbos: Ta’am HaChaim Beshalach 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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Shevii Shel Pesach

Shevii Shel Pesach 5769
Tonight is Shevii Shel Pesach. What is the significance of Shevii Shel Pesach? In a simple sense, Shevii Shel Pesach is the day that the Jewish People crossed the Yam Suf and Hashem drowned the Egyptians. The Jewish People sang Shirah, praise to HaShem, and that song became a part of our daily prayer service. Yet, considering that Shevii Shel Pesach is viewed somewhat as a separate holiday from Pesach, we must understand its deeper significance.
Rabbeinu Bachye (Devarim 16:8) writes that Shevii Shel Pesach is referred to in the Torah as Atzeres because the Jewish People gather on the festivals to the synagogues. Additionally, Shevii Shel Pesach is referred to as yesod, foundation. What does Rabbeinu Bachye mean that Shevii Shel Pesach is the foundation? It would seem that the first days are the foundation and the last days of Pesach would be the pinnacle of the foundation. Why is Shevii Shel Pesach referred to as the foundation?
Perhaps the answer to this question is that the Sfas Emes (Pesach 5641) writes that Pesach is essentially comprised of two components. The first aspect of Pesach is the redemption from Egypt, and the second aspect of Pesach is the deliverance of the Jewish People at the Yam Suf. The Sfas Emes writes that the first aspect of redemption corresponds to Yaakov and the second aspect of redemption refers to Yosef. It is well known that Yosef represents the attribute of yesod, which means safeguarding sanctity. The Sfas Emes writes that at the Yam Suf the Jewish People rectified the sanctity of Bris Milah, circumcision. In truth, the Jewish People were sustained in Egypt in the merit of Yosef, who resisted the temptations of the wife of Potiphar.
Thus, it was fitting that the culmination of the redemption was in the merit of Yosef, as the Medrash (Medrash Tehillim §114) states that the Sea saw the bier of Yosef and split. Yosef resisted the overtures of his mistress, and in his merit the Sea resisted its natural instinct and split before the Jewish People. With this explanation we can better understand our approach to Shevii Shel Pesach. The Zohar states that all sevens are holy and cherished, and it follows that the Seventh Day of Pesach is also holy and cherished. The holiness and the endearment of this day is that it reflects the attribute of Yosef, who was the forerunner of safeguarding the holiness of the Jew.
As we ourselves soon take leave of the festival, we should bear in mind that the holiness of Pesach allows us to remain spiritually strong throughout the year. We now understand why Shevii Shel Pesach is the yesod, as Shevii Shel Pesach is truly the foundation of all our future spiritual achievements. Hashem should allow us to delight in the last days of Pesach and emerge strong in our resolve to ascend to great spiritual heights and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.

Prepared by Rabbi Binyomin Adler

Shabbos: Ta’am HaChaim Parashas Chaye Sara 5769

שבת טעם החיים פרשת חיי שרה תשס"ט
Shabbos: Ta’am HaChaim Parashas Chaye Sara 5769
Friday night angels
Introduction
In this week’s parashah we find a fascinating idea contained in the episode where Eliezer embarks on a mission to find a wife for his master, Avraham’s son Yitzchak. Upon arriving at the home of Lavan, the father of Rivka, it is said (Bereishis 24:31) vayomer bo beruch HaShem lamah saamod bachutz vianochi pinisi habayis umakom lagemalim, He said, “Come, O blessed of HaShem! Why should you stand outside when I have cleared the house, and place for the camels?” The Medrash (Bereishis Rabbah 60:7) states that when Lavan told Eliezer, “come, O blessed of Hashem,” Eliezer departed from the status of being cursed and became blessed. Eliezer merited this promotion to being blessed because he had served Avraham faithfully.
The blessing of the wicked
What is amazing about this idea is that Lavan, who was a very wicked man, was the vehicle for such a great blessing. Yet, we should not be surprised by this, as later on in history, we find that Balaam, the archenemy of the Jewish People, sought to curse the Jewish People. HaShem did not let Balaam curse the Jewish People. Rather, HaShem coerced Balaam to bless the Jewish People. What is so phenomenal about this is that according to the Gemara and the Medrash, Balaam was either a son of Lavan or, according to some opinions, Balaam was Lavan himself. Thus, we see that the wicked are deprived of cursing the righteous and are required to bless them.
The bad angel transforms to being a good angel to bless Yaakov
Furthermore, the Shelah (Vayishlach Torah Ohr) writes that the angel of Esav was disguised in a physical form so that he could battle with Yaakov. When Yaakov was victorious over the angel, the bad side of the angel was covered over and he was transformed into a good angel. Once he was transformed to being good he was forced to answer Amen and bless Yaakov and concede the blessings that Yitzchak had proffered on Yaakov.
Why the wicked must bless the Jewish People
The Gemara (Shabbos 119b) states that two angels, one good and one bad, escort a person home on Friday night. When the person arrives home and finds his lamp burning, the table set and his bed made, the good angel declares, “may it be HaShem’s will that it should be this way the next Shabbos as well.” The bad angel is then forced to answer “Amen” against his will. The Ohr HaChaim (Bamidbar 23:24) and Rabbeinu Bachye (Ibid verse 10) write that Balaam was akin to the bad angel, and thus Balaam was forced to bless the Jewish People against his will. Thus, the idea that the wicked must bless us is not merely an anomaly. Rather, the blessing of the wicked is a function of our existence.
The Shabbos connection
Why is it that specifically on Friday night the good angel and the bad angel escort us home and determine whether we are deserving of blessing or, Heaven forbid, the opposite? It would appear that the reason for this is because the entire week we struggle with foreign influences and the forces of evil. It is well known that prior to ones death the Evil Inclination makes one last powerful attempt to discourage a Jew from believing in HaShem. Similarly, with the onset of Shabbos the forces of evil make one last attempt to dissuade a Jew from testifying through Shabbos that HaShem created the world in six days. When the bad angel sees that the Jew has prepared properly for Shabbos, he has no choice but to concede defeat and then the Jew is given the opportunity to delight in the Holy Shabbos. HaShem should allow us to be cognizant of this weekly struggle and to do our utmost in preparing for Shabbos. When we prepare properly for Shabbos, HaShem will certainly allow the good angel to be victorious and this will facilitate our proper observance of Shabbos every week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of contentment, joy and light
Menuchah visimcha ohr layehduim, contentment and gladness and light – for the Jews. The composer commences this popular zemer with these inspiring words that highlight the Holy Shabbos. Shabbos is a day of contentment, when we rest from the physical struggles of the week and we are completely engaged in spiritual pursuits. Shabbos is a day of joy, because there is no greater joy than being able to serve HaShem without obstacles. Additionally, Shabbos is a day of light, because when we are separated from the weekday and from the nations of the world, it is akin to what occurred by the plague of darkness that afflicted the Egyptians. Regarding that plague it is said (Shemos 10:23) lo rau ish es achiv vilo kamu ish mitachtav shiloshes yamim ulichol binei Yisroel hayah ohr bimoshvosam, no man could see his brother nor could anyone rise from his place for a three-day period; but for all the Children of Israel there was light in their dwellings.
Shabbos in Tefillah
Sanctifying HaShem’s Name through Shabbos
Shimcha HaShem Elokeinu ysikadash, May your Name, Hashem our G-d, be sanctified. We are familiar with the concept of Kiddush HaShem, sanctifying HaShem’s Name. The Zohar states that Shabbos is referred to as shalom, peace, and this is one of the Names of HaShem. Thus, here we are declaring that through Shabbos, HaShem’s Name, shalom, will be sanctified.
Shabbos Story

I received this story from a reader who heard it at the Parenting Expo hosted by Priority 1. Dr. Pelcovitz related the following incident:

Dr. Pelcovitz is familiar with an older Chassidic woman who is a widow with many children. This woman educates her children to perform various acts of kindness

It happened one day that the family of this widow heard of a blind woman who had moved into the building across the street. This blind woman was over sixty years old and had no family or friends to look after her. The widow struck up a relationship with the blind woman and one day the widow told her nine year old daughter, who was on the shy side, that her project is to read aloud to the blind woman twice a week.

The child did as her mother instructed her, and after a few months of the blind woman and the girl getting acquainted, the blind woman told the girl, “I want you to know that in two years I will be able to see!”

The girl was taken aback by this statement. “What do you mean?” she asked the blind woman.

“Well,” responded the blind woman, “I have been blind since birth, but the doctors informed me that my blindness was correctable. Unfortunately, until recently I could not afford the surgery. Soon, however, I will turn sixty five years old and I will collect Social Security, and then I will be able to save enough money to have the surgery performed.”

The girl did not respond to the woman’s declaration and she did not even mention the conversation to her mother.

The next day, this little shy girl who usually mumbled more than she talked, went from class to class mumbling, “I am collecting for a blind woman who requires surgery.”

The following day the girl returned to the blind woman and she announced, “Mrs. Schwartz, Mrs. Schwartz, I have the money!”

The girl then proceeded to take the blind woman to a religious ophthalmologist whose practice was around the corner. “I have eighty-three dollars for this blind woman who requires surgery so that she can see!” the girl exclaimed to the doctor. The doctor took the crumpled up envelope and smiled as he counted the eighty-three single dollar bills which he then placed in his pocket.
The doctor then proceeded to examine the woman and upon completing the examination, he looked at her and proclaimed, “Mrs. Schwartz, there is no reason for you to remain blind. I can take care of your condition.”

The doctor then scheduled Mrs. Schwartz for surgery and for the subsequent rehab which would allow her to learn how to see. The surgery was a success and Mrs. Schwartz regained her eyesight.

After some time, Mrs. Schwartz returned to her apartment. When Mrs. Schwartz went to the shy little girl’s mother to thank her for what her daughter had done, the widow was shocked, as the daughter had not disclosed her generous deed.

The girl’s mother was overjoyed at the good news, but she also felt that she had a debt to pay the doctor. The widow went to the doctor’s office and waited to see him. When the doctor let her in, the widow said, “I cannot thank you enough for what you did for this blind woman. How often does it happen that someone can help restore another person’s eyesight? I promise you that I will pay you back for this kindness that you have performed. It may take me ten or fifteen years, but I promise you that I will pay you back.”

The doctor smiled at the widow and said, “Please do not be concerned.” The doctor then reached into his pocket and pulled out the crumpled up envelope that contained the eighty-three dollar bills inside. “Whenever I am having a tough day,” the doctor said, “I reach into this pocket and I feel those eighty-three dollar bills and that restores my faith in people. That is all I need.”

Rav Meir Shapiro’s Mother Cries,
“Meirel, Meirel”
The Gaon Rav Meir Shapiro, zt”l, the Rav of Lublin, once told a childhood story about his mother. “When I was a boy, my family was forced to move several times from house to house. We also moved from city to city. The constant moving did not disturb my mother’s equilibrium; only one thing would bother her – my bittul Torah!”
“On one occasion, as we were again preparing to move, my mother had an idea. She contacted the melamed of the town to which we were moving, and arranged that he would meet me by the gate of the city. He would then be able to learn with me immediately when we arrived at the town.”
“When we finally reached our destination, we searched and searched, but the melamed was not there. My mother sat down next to the wagon and cried for a long time. I tried to calm her down by saying, ‘Mommy, Mommy, why are you crying, I’ll learn tomorrow!’”
“My mother answered, ‘Meirel, Meirel, You don’t yet know how to appreciate the meaning of bittul Torah of one day!” (Chaim Sheyeish Bahem) [Reprinted with permission from Revach.net]


Shabbos in Navi
Shmuel I Chapter 17

Wishing Good Shabbos vanquishes our enemies

In this chapter we learn of the famous battle between Golius (Goliath) and Dovid, where young Dovid slung a stone at Golius and killed him. The details of this incident are sensational and the reader is encouraged to read the entire chapter in detail. There is one theme, however, that must be understood from this chapter. Dovid declared to the Philistine, “(Shmuel I 17:45) you come to me with a sword, a spear, and a javelin – but I come to you with the Name of HaShem, Master of Legions, the G-d of the battalions of Israel, that you have ridiculed.” The nations of the world rely on their might to be victorious, whereas the Jewish People utter the Name of HaShem and defeat their enemies. As we have mentioned previously, Shabbos is the Name of HaShem, and by wishing each other Good Shabbos, we are in a sense defeating our enemies. Every action that we perform for the sake of the Holy Shabbos allows us to vanquish the evil forces, the foreign influences and our enemies in the outside world.

Shabbos in Agadah

Going from Shabbos into the week and Shabbos is the blessing for all six days of the week

In the prayer of Lecho Dodi we recite the words likras Shabbos lichu vineilcha, to welcome the Shabbos, come let us go. The Lev Simcha writes that this means that we ascend higher and higher. Alternatively, the Lev Simcha writes, we are declaring that we should continue for the following week, as the Zohar states that the six days of the week are blessed through the Shabbos. Regarding spiritual matters, it is clear that all upper and lower blessings are dependent on Shabbos. The reason for this is because Shabbos is the source of all blessings. This explains the blessing that HaShem bestowed upon Avraham, as it is said (Bereishis 24:10) vaHaShem beirach es Avraham bakol, and HaShem had blessed Avraham with everything. The Sfas Emes explains that the words vaHaShem beirach allude to the idea that HaShem blessed with Shabbos, as all the blessings are dependent upon Shabbos.
Shabbos in Halacha

Removing a pot from a blech by mistake

If one mistakenly removed the wrong pot from the blech, he is allowed to return it to that spot, even if he had it set it down with the intention of not returning it. An example of this would be if on Friday night one assumed that the cholent pot was the soup pot, and upon removing the pot from the blech, he set it down with the intention of not returning it. In such a situation he is allowed to return the pot to the blech. This ruling, however, only applies if the food is completely cooked and is still warm.

Shabbos Challenge Question

Last week we posed the question: why do we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul? Perhaps one answer to this question is that although everything on Shabbos is doubled, we are expressing the idea that the extra soul that a Jew has on Shabbos is not merely a replica of the soul that he has during the week. Rather, the second soul is higher and more exalted than the soul that the Jew has during the week. In a similar vein, the Sfas Emes writes that during the week, the soul and the body are equal, and the soul must battle against the body, whereas on Shabbos, the body is subdued by the soul, which has the upper hand on Shabbos.

This week’s question is, is there an association between the candles that are lit with the onset of Shabbos and the candle that we light by Havdalah, and what is the association? 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 Chaye Sara 5769
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima Daniel Eitan ben Chana Shifra bisoch shaar cholei Yisroel

I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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248-506-0363.

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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 3

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

Volume I Issue 3

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine what we should be praying for.

Tefillah Thoughts

What is it that we are supposed to be praying for? It is said (Shemos 20:20) lo saasun iti elohei chesef veilohei zahav lo saasun lachem, you shall not make [images of what is] with Me; gods of silver and gods of gold shall you not make for yourselves. Rabbeinu Bachye (Ibid) interprets this verse homiletically as follows: HaShem is saying to us that when you are iti¸ with Me, i.e. when you are engaged in prayer, elohei chesef veilohei zahav lo saasun lachem, you shall not be thinking of your gold and silver. It would appear from the words of Rabbeinu Bachye that when one prays, he should not be focused on his materialistic needs. Rather, one should focus on the glory of HaShem. This idea requires clarification, as the Gemara (Shabbos 10a) contrasts Torah study and prayer by stating that Torah study is deemed to be chaye olam, pursuit of eternal life, whereas prayer is deemed to be chaye shaah, concerns of the transitory life. Rashi explains that studying Torah brings one to the World to Come, whereas one prays so that eh can obtain his needs in the world, such as health, peace and livelihood. It would seem, then, that the main function of prayer is for ones material needs and not for HaShem’s glory. Next week we will G-d willing reconcile these two apparently contradictory ideas.

Tefillah Teachings

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

It is written (Koheles 4:17) shimor raglecho kaasher teilech el Bais HaElokim, guard your foot when you go to the House of G-d. The Gemara (Brachos 23a) interprets the word raglecho to be referring to the need for one to relieve himself. Thus, one should check himself prior to praying to see if he needs to relieve himself. One who feels even the slightest urge to relieve himself is prohibited from praying. One is forbidden to study Torah when he feels the need to relieve himself, and certainly one is prohibited to recite Shema and blessings until he cleans himself. This applies even if he does not have such a great need to relieve himself and subsequently he will not violate the prohibition of baal tishaktzu (refraining from relieving ones self is deemed to be an abomination). Nonetheless, he is prohibited to engage in Torah study and prayer if he cannot hold himself back the measure of a parsah (4 mil, which is the equivalent of walking for seventy-two minutes). If he can wait the distance it would take to walk a parsah, then he would be permitted to recite Shema but he would still be prohibited from reciting Shemone Esrei. The Shaarei Teshuvah, however, is stringent even in such a case. One who teaches Torah to the masses or is lecturing to a group and feels the need to relieve himself is permitted to refrain from relieving himself, as the prohibition of baal tishaktzu is only rabbinic in nature, and this prohibition is superseded by the concept of kavod habriyos, dignity of HaShem’s creations.

Tefillah Translated and Elucidated

Vaani birov chasdecho avo veisecho eshtachaveh el heichal kodshecha biyirosecho, but I, through Your abundant kindness I will enter Your house; I will prostrate myself toward Your Holy Sanctuary in awe of You. In this verse (Tehillim 5:8) Dovid HaMelech declares that the only manner in which one can enter before HaShem is through HaShem’s kindness. Every second that we exist is through HaShem’s kindness. It is said (Iyov 41:3) mi hikdimani vaashaleim tachas kol hashamayim li hu, whoever anticipated Me, I can reward him, for whatever is under all the heavens is mine! The Medrash (Vayikra Rabbah 27:2) states that HaShem declares: “who praised Me prior to My giving him a soul, and who praised My Name prior to My giving him a son, who made a fence for his roof prior to My giving him a roof etc.” Thus, we must acknowledge that even our ability to enter a house of prayer to praise HaShem is only because HaShem gave us the ability to do so. Alternatively, we say that we enter HaShem’s house with abundant kindness, and the Zohar states that one should not enter the House of Prayer until he takes counsel from the Patriarchs, as the word chasdecho, kindness, reflects Avraham, eshtachaveh el heichal kodshecha, I will prostrate myself toward Your Holy Sanctuary, reflects Yitzchak, and the words biyirosecho, in awe of You, reflects Yaakov.

Tefillah Tale

The children were the first to notice his absence. Perhaps it was the lack of candies that he customarily gave out to the children which caused them to worry about him and to inquire about his absence. The elderly candy man had been a fixture at the shul in Manhattan for years, but no one knew much about him. He used to come daily to the shul, and would sit in his place and daven or learn. He preferred to remain alone for Shabbos, and never engaged in small talk. No one knew whether he had a family or had always been alone. The children continued to worry about his absence, and the neighbors and shul members soon became concerned as well. The Rav of the neighborhood decided to visit the elderly man and inquire about his welfare. The Rav, accompanied by several shul members, knocked on the door but no response was heard. They knocked again, but there was no sign of life from within. They decided to summon the police, who knocked down the door. They found him lying lifeless on his bed. The Rav and others began searching the apartment for papers, hoping they would find the number of relatives who could come to the levaya. Eventually, they found some personal papers, and the telephone number of the man’s son. The Rav immediately called the number to inform him of his father’s death, and to confer with him about the time of the levaya. The Rav successfully contacted the son, but it quickly became apparent that the son had long abandoned his heritage and his past. He shouted in the phone, “I haven’t seen or spoken with my father for twenty years, and there is no reason I should come to his levaya!” The Rav was shocked but he didn’t relent. “What about Kaddish for your father?” That alone is sufficient reason to come to the levaya.” The son replied, “I don’t keep Torah and Mitzvos, and I don’t believe in Kaddish, and therefore I’m not saying Kaddish, and I’m not coming to the levaya.” The Rav, however, was not going to be put off so easily. He explained, “Do you know what Kaddish is? Kaddish is not a tefillah on the niftar. Kaddish is a tefillah which exalts the name of Hashem Yisbarach, a tefillah which saves from punishments and harsh decrees, a tefillah which lengthens the life and years of the one who says it. Through saying Kaddish, one merits to glorify the name of Shamayim by causing others to answer, Amen Yehei Shemei Rabbah, which is the essence of Kaddish. Come and daven for yourself. You’ve hurt your father your whole life; at least give him the final honor and the wealth of Olam Haba.” After a long conversation and much convincing, the son finally agreed to come to the levaya and say Kaddish. Setting a time for the funeral wasn’t simple either. The son was a successful businessman who had a large office in the Twin Towers. He finally agreed that the funeral would be held before his office opened so he wouldn’t miss any work that day. The funeral was set for September 11, 8:00 A.M. The son appeared and requested that the funeral begin immediately. The funeral began, and the son said Kaddish, repeating the words after the Rav without emotion or concentration. The Rav began saying a hesped, and then one of the neighbors began a hesped, but was not successful in finishing it. Word about the tragedies at the Twin Towers had begun filtering in and people began leaving the funeral to inquire about the welfare of their loved ones. The son remained behind standing next to the kever, completely stunned. For the first time in many years, he felt a closeness to his father. He looked at the kever and said, “Abba, I received my life as a gift in your merit.” (Shiru Lamelech) [Reprinted with permission from Revach.net]

Tefillah Test

Last week we posed the question: In the Tefillah of Vihu Rachum we recite the words (Daniel 9:17) vihaseir panecho al mikdoshco hashameim limaan Ado-nai, and let Your countenance shine upon Your desolate Sanctuary, for the Lord’s sake. What is another possible interpretation for the word Ado-nai here? The Yaavetz in his Siddur writes that the word Ado-nai refers to Avraham, who referred to HaShem as Ado-nai, and publicized HaShem as the Master of the world.

This week’s question is, why do we recite in Shemone Esrei that HaShem is harotzeh bisshuvah, the One Who desires repentance. Repentance is a mitzvah in the Torah, so we should say that HaShem commands us to perform the mitzvah of repentance? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

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

Volume I Issue 3

Is sponsored by Mr. and Mrs. Irwin Cohen in loving memory of Mrs. Davida Cohen’s father, Meir Nassan Ben Dovid, Niftar 28 Menachem Av

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

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

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

And other Divrei Torah on www.doreishtov.blogspot.com

Tisha Baav: Avoiding heresy

Hashem said to Adam ayeka, where are you, which the Medrash interprets as Eichah. The Gemara in Sanhedrin states that Adam was a min, a heretic. Rashi interprets the word ayeka as on nata libcha, where has your heart turned. The word lev symbolizes the intellect, i.e. the leaning towards serving HaShem or Heaven forbid, heresy. We find this idea in Shema when we say vilo sasuru acharei livavchem, do not stray after your hearts, and the Sifri states that livavchem is minus, heresy. The Gemara in Sanhedrin states that Moshiach will only come once the entire world is transformed to minus, and proof of this is from what it states regarding a metzora, kulo hafach lavan tahor hu, his body has completely turned white. Rabbeinu Bachye writes that in derush one can change the vowels of a word. The word lavan in that passuk can be read as liban, i.e. their hearts have all turned to minus. Thus, besides for sinas chinam and all the other maladies that we bring upon ourselves, we have to be aware of the possible minus in our hearts. The Medrash states that HaShem sent Adam out from Gan Eden, apparently because of his display of heresy. Hashem also sent us away from his home, apparently also because of our heretical attitudes. HaShem should be mitaheir libeinu liovdo biemes and bring the Final Redemption, speedily, in our days.

Korach 5767

Shabbos: Ta’am HaChaim Korach 5767

Shabbos in the Parashah

In this week’s parashah the Torah discusses the literal downfall, of Korach and his entourage. It is said (Bamidbar 16:33) vayeirdu heim vechol asher lahem chaim sheolah vayovdu mitoch hakahal, they and all that was theirs descended alive to the pit; the earth covered them over and they were lost from among the entire congregation. Rabbeinu Bachye writes that despite the fact that the Gemara states that Korach and his congregation lost their share in the World to Come, this only means that they forfeited their share in the olam haneshamos, the world of souls, which is where a person can go immediately after death. Regarding techias hameisim, the Resurrection of the Dead, however, Rabbeinu Bachye posits that Korach and his congregation will be resurrected, as it is said (Shmuel I 1:6) HaShem meimis umechayeh morid sheol vayal, HaShem brings death and gives life, He lowers to the grave and raises up. It is frightening to contemplate that for arguing with Moshe about positions of leadership, an entire group consisting of the most distinguished individuals amongst the Jewish People would forfeit their share in the World to Come. This punishment demonstrates how terrible strife is and how one should distance himself as much possible from any sort of contention or dissent. It is noteworthy that we light candles immediately prior to Shabbos to promote shalom bayis, domestic harmony. Rashi explains that shalom bayis means that the lighting of the candles prevents people from stumbling in the darkness. Shabbos is a semblance of the World to Come, and one who lights the candles prior to shabbos is ensuring himself a share in the World to Come. It is fascinating to note that besides Korach, Dasan and Aviram, there were two-hundred and fifty men who argued against Moshe. The Baal HaTurim writes that it is said (Mishlei 24:20) ki lo sihyeh acharis lara neir reshaim yidach, for there will be no lasting outcome to evil; the light of the wicked will be extinguished. The word neir, candle, equals in gematria two-hundred and fifty. Perhaps this can also be interpreted to mean that those who cause strife and discord will not prevail, and their light will be extinguished. One who seeks to promote peace and harmony, however, which is reflected in the Shabbos candles, will earn himself an eternal reward, in the day that will be completely Shabbos and a day of rest, for eternal life.

Shabbos in the Zemiros

Bircas HaBanim

Adapted from Bereishis 48:20, Bamidbar 6:24-26

Yisimcha Elokim kiEphraim vichiMenasheh, may G-d make you like Ephraim and Menasheh. There are various reasons that are offered as to why we bless our sons on Friday night to be like Ephraim and Menasheh. It is noteworthy that Yosef symbolizes Tosefes Shabbos¸ adding on to Shabbos, so it would follow that his sons are an extension of that ideal. When we bless our children on Friday night to emulate Ephraim and Menasheh, we are beseeching HaShem that our children follow in the footsteps of Yosef and his sons, and that they bring Shabbos even into the weekday. It is noteworthy that the names Menasheh and Ephraim equal in gematria Shabbos and twenty-four, as we have mentioned numerous times that there are twenty-four chapters in Maseches Shabbos and Shabbos is mentioned twelve times in the Torah, so twenty-four alludes to the idea that everything on Shabbos is double. Perhaps this is the reason why we mention both sons of Yosef, so that in their merit we should receive double blessing in everything we do.

Shabbos in Tefillah

HaKel HaMelech HaGadol veHaKadosh bashamayim uvaaretz, the G-d, the great and holy King-in heaven and earth. We declare that HaShem is great and holy in heaven and in earth. We can understand how HaShem is holy in heaven, as heaven does not suffer from sin and deficiency. How do we understand that HaShem is holy on earth? Although the whole world is HaShem’s, it would seem more appropriate to confine the word holy to something that is removed and distanced from materialism. It is well-known that one approach to our existence in this world is to sanctify the mundane and elevate it to a spiritual level. This obviously means that within everything physical there is a spiritual element that needs to be drawn out. Thus, when we say that HaShem is holy in the heaven and in the earth, we mean to say that even the materialism contains godliness, and it is our obligation to draw out the spirituality and elevate the psychical to HaShem and His service.

Shabbos Story

Rabbi Paysach Krohn in his wonderful work Around the Magid’s Table tells a beautiful story. One Shabbos afternoon when young Yitzchak Eisenbach was in Jerusalem, he spotted a very valuable gold coin shining in the distance. The value of the coin was enough to support his entire family for two weeks! But it was Shabbos and young Yitzele knew that the coin was muktzeh, prohibited to be picked up and taken on the Shabbos. He decided to put his foot on top of the coin and guard the coin until sunset-a good number of hours-but worth every moment of the wait. An Arab boy saw Yitzchak with his foot strangely and obviously strategically placed, and decided to investigate further. “What is that that you are hiding?” the Arab asked. “Nothing,” replied Yitzchak, as he shifted his body to hide the fact that he was guarding a golden treasure. It was too late. The Arab boy pushed him, saw the prize, quickly grabbed it and ran away. All Yitzchak could do was watch in horror as his attacker melted into the Arab market place. Dejected, Yitzchak sulked to the nearby Chernobyl Bais Medrash (synagogue) where he sat in a corner. Normally, Yitzchak would help prepare the final Shabbos meal, but today he sat- dejected and depressed-until the Shabbos was over. The Rebbe inquired about young Yitzchak’s sullen mood and was told the story. Immediately after Shabbos the Chernobyl Rebbe (1840-1936) summoned Yitzchak into his private study. In his hand he held a gold coin, exactly the same size as the one Yitzchak had almost secured earlier that day. “I am very proud of you,” said the Rebbe. You did not desecrate the Shabbos even for a tremendous monetary gain. In fact,” he continued, “I am so proud of you that I am willing to give you this same coin.” The Rebbe halted. “On one condition. I want you to give me the reward for the mitzvah you did.” The boy looked at the Rebbe in utter disbelief. “You want to trade the coin for the Mitzvah?” The Rebbe nodded, slowly. “If that is the case, keep the coin. I will keep the mitzvah.” The Rebbe leaned over and kissed the child.

Shabbos in History

The Sfas Emes was accustomed to prepare the lights for Shabbos, and at candle lighting time he would tell his wife that it was time to kindle the lights. On the first Erev Shabbos after his wedding, the Sfas Emes told his wife, Rebbetzen Raizel, daughter of the Rebbe of Gorlitz, “We have the custom of washing the hands prior to lighting the Shabbos candles.” Without saying a word, the Rebbetzen immediately placed the matches on the table and washed her hands. Some time later, a daughter of the Sfas Emes’s first marriage told her father that she had seen the Rebbetzen wash her hands prior to lighting the candles, as she followed the custom of her father’s house. When her husband the Sfas Emes told her to washed her hands, she humbly washed again. The Sfas Emes admired his wife greatly for this. His wife could have responded that she had already washed and there was no need to wash again. Yet, she washed again because she wished to obey her husband, as the Medrash states, a dutiful wife fulfills the will of her husband.

Shabbos in the Daf

Yevamos 44a

The Gemara discusses various forbidden relationships. The Sefer HaYetzirah writes that there are three concepts, and they are the world, the soul, and the year. We can suggest that holiness in the world is reflected in permitted and forbidden relationships. Holiness in the soul is reflected in how one conducts himself on a daily basis. Holiness in the year is reflected in Shabbos and Yom Tov, as these days are elevated and spiritual. One should exert himself to be enveloped in the holiness of these days. (See Sfas Emes Sukkos 5658 for a similar idea.)

Shabbos in Halacha

When one transfers hot food or liquid from a kli sheini to another vessel, the vessel that the food or liquid was transferred to is called a kli shelishi, a third vessel. Once a liquid is transferred to a kli shelishi, liquids do not have the capacity to cook most foods. Thus, it is normally permitted to immerse a raw or cooked food in a kli shelishi, even if the hot water of the kli shelishi is yad soledes bo.

Shabbos in Numbers and Words

It is said regarding Shabbos (Shemos 31:17) uvayom hashevii shavas vayenafash, and on the seventh day He rested and was refreshed. The first letters of the words shavas vayenafash in mispar katan, digit sum, equal nine, which is the same value as the word Shabbos in mispar katan. The last letters of the words shavas vayenafash in mispar katan equal seven, which alludes to Shabbos, the seventh day of the week

Shabbos: Ta’am HaChaim Korach 5767

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