שבת טעם החיים ראש השנה תש"ע
Shabbos: Ta’am HaChaim Rosh HaShanah 5770
Standing and Kingship
Introduction
Last week’s parasha, Nitzavim, commences with the words (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, and your officers – all the men of Israel. The commentators write that this verse alludes to Rosh HaShanah, when the entire Jewish People stands before HaShem in judgment. It is noteworthy that the word nitzavim, standing, and the word hayom, today, allude to Rosh HaShanah. These words also appear in a different verse where it is said (Iyov 1:6) vayehi hayom vayavou binei haelohim lihisyatzeiv al HaShem vayavo gam hasatan bisocham, it happened one day; the angels came to stand before HaShem, and the Satan too came among them. The Zohar comments that this incident occurred on Rosh HaShanah. It appears that the word nitzav, standing, is associated with kingship. Proof of this association can be found in a verse (Melachim I 22:48) that states umelech ain beEdom nitzav melech, there was [still] no king in Edom; a commissioner [from Yehudah] ruled. We see that Scripture refers to a nitzav as a melech a king. What is the connection between standing to crowning HaShem as King of the universe?
Does it say malkichem or not?
It is told that a rabbi once commenced his sermon on the Shabbos of Parashas Nitzavim with the following question. It is said (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem malkichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, your officers and your kings– all the men of Israel. The rabbi queried: how can the Torah state that Moshe was addressing the kings amongst the Jewish People when at that time in history there were no Jewish kings? One of the more astute members of the congregation interrupted the rabbi, declaring, “Rabbi, forgive me for contradicting you, but the verse does not mention kings.” The rabbi smiled at the congregant and said, “Sam, that is one approach to answering this question. Now listen to my suggestion of how to resolve this difficulty.”
Standing together to crown HaShem
While this incident may be more of a legend and is certainly on the humorous side, there is some truth to the rabbi’s query. Moshe had summoned the Jewish People to stand together and accept HaShem’s covenant. Incorporated in their acknowledgment was the necessity to crown HaShem as their king. Similarly, on Rosh HaShanah, we stand together before HaShem in judgment, and the purpose of our unity is to accept HaShem as our king.
Nitzav has a converse dimension
It is noteworthy that this association of the word nitzav and kingship has another dimension. It is said (Bamidbar 16:27) viDasan viAviram yatzu nitzavim, and Dasan and Aviram went out erect. These two people were infamous for agitating Moshe in the Wilderness. Nitzavim in this context is interpreted to mean blasphemy, as Dasan and Aviram disputed the leadership of Moshe. This converse of the word nitzav is related to Rosh HaShanah. We have seen from the previously mentioned verse in Iyov that on Rosh HaShanah, in addition to the angels, the Satan also comes lihisyatzeiv al HaShem, to stand before HaShem. The Satan, who is the prosecutor of the Jewish People, is normally perceived as blasphemous. Yet, on Rosh HaShanah, even the Satan is compelled to acknowledge HaShem’s kingship over the world. This idea should arouse us to true repentance. The most blasphemous being in creation acknowledges HaShem as king on Rosh HaShanah. The Jewish People, HaShem’s beloved nation, can certainly come to this recognition.
The Shabbos connection
Throughout the week we struggle with the idea of submitting our will to HaShem. With the onset Shabbos, when we proclaim HaShem as king, we can easily submit our will to HaShem. On Shabbos, all harsh judgments depart, and even the evil angel is coerced to answer Amen. It is noteworthy that Rosh HaShanah is at the beginning of the seventh month in the Jewish calendar. Thus, Shabbos, the seventh day of the week, reflects the acceptance of HaShem’s kingship on Rosh HaShanah. HaShem should allow us to observe His Holy Shabbos and all of His festival, with awe and with great love.
Leave it Up to the King
Rabbi Eliyahu Hoffman writes: One of the anomalies pointed out by the commentators regarding Rosh HaShanah is that nowhere in the Torah is Rosh HaShanah ever mentioned in connection with Yom Hadin/A Day of Judgment; Scripture speaks only of a Yom Teruah/Day of Blowing the Shofar. It is only through the oral tradition of our Sages that we know that on the Universe's anniversary, its Creator takes stock and makes His allocations and allotments for the coming year. Why does the Torah seemingly go out of its way to conceal the concept of Judgment? And why is it specifically the theme of the Shofar that receives the overwhelming focus in the Torah's description of this day, when in fact the sounding of the Shofar is but a small, if very important, ingredient in the overall scheme of Rosh HaShanah?
In the book of Nechemiah (8) we find a description of an ancient Rosh HaShanah:
Then all the people gathered together as one man at the plaza before the Water Gate, and they asked Ezra the scribe to bring the Torah scroll of Moshe, which HaShem had commanded Israel. So Ezra the Kohen brought the Torah before the congregation... on the first day of the seventh month. He read from it... from first light until midday, and the ears of all the people were attentive to the Torah scroll. They read in the scroll, in G-d’s Torah, clearly, appreciating the wisdom; they helped the people understand the reading. Then Nechemiah, Ezra the scribe, and the Leviim who were helping the people understand, said to all the people - who were weeping as they heard the words of the Torah – “Today is sacred to HaShem, your G-d; do not mourn and do not weep. Go eat rich foods, and drink sweet beverages, and send portions to those who have not prepared - for today is sacred to our Lord. Do not be sad – HaShem’s pleasure is your strength!”
When the people listened to the HaShem’s word being read to them, they were overwhelmed by feelings of remorse and inadequacy, and began to weep. At first glance, this would seem to be most appropriate and praiseworthy - something we might all strive for on the most serious and introspective of days. Yet they are rebuffed. Rather, they are told to go eat lavish meals, because “HaShem’s pleasure is their strength.” We are left wondering what indeed is HaShem’s pleasure - from which they are to derive strength - if not their sincere reaction to hearing the Torah?
The Tur (Orach Chaim 581) describes a Jew’s preparation for the Day of Judgment:
Normally, a person who knows he is to be judged, dons black clothing, lets his beard grow unkempt, and doesn't cut his nails. [He does so because he is overcome with anxiety] over not knowing the outcome of his judgment. Yet [before Rosh HaShanah] we don't do so. We don white clothing, trim our hair, and cut our nails. On Rosh HaShanah, we eat, drink, and are happy, for we know that the Almighty will perform miracles with us...
Why shouldn't we stand in trepidation before the mighty Yom Ha-din - instead of running around getting haircuts and preparing luxurious meals? What is the source of our assuredness that we will merit a good verdict - all the more so if we approach the Day of Judgment with such seeming nonchalance?
The holy Zohar (see Tikkunei Zohar 22a regarding Yom Kippur) criticizes those who cry out on the Days of Judgment, pleading for their needs. “Give! Give!” they cry, “like a dog begging for food.” What is so wrong if, recognizing the seriousness and imminence of the day’s judgment, we plead for our needs?
Perhaps we can understand the correct approach to Rosh HaShanah with a parable:
A great and mighty king let it be known that on a given day, he would be passing through a certain city. During his stay, he would grace the inhabitants with an audience, during which he would deliver a royal address. He would then entertain requests and supplications from his subjects. Those who wished were to prepare their requests on the highest quality parchment, upon which they should write what it is they were asking of the king, and why they felt the magnanimous king should grant their wishes. They could ask for up to three things.
The city’s inhabitants busily went about preparing a royal welcome. Of course there was also much excitement about the prospect of a private audience, and the possibility of one’s most-longed-for dreams being granted by the king himself. The king arrived amidst much pomp and circumstance, and was duly impressed by the extravagant preparations made on his behalf. After delivering his royal address, a huge line formed in front of him. Each person held in his hand a carefully written parchment to present to the king, with the hope that his dreams would be granted.
The king was indeed magnanimous, and graced his subjects by granting any and all reasonable requests. One by one the people had their turn and made leave of the king's presence, all with the satisfied looks of one whose dreams have come true.
The entire time, the king had been observing that one lone maidservant stood at the back of the palace, modestly observing the goings-on, yet never approaching the line. Even now as the line was already empty, she still did not approach. Intrigued, the king had her called before him.
“Tell me,” he said, “why is it that you stand there quietly, while all your townsmen come and go, each of them having their wishes granted in a most generous manner? Do you not trust that I have the ability to grant your desires?”
“Oh no,” she said sharply to the king. “It’s just that - well - I simply didn't have the time to prepare a parchment with my requests. You see, when I heard the king would be visiting, I immediately became preoccupied with making sure everything would be ready to receive the king. Draperies needed to be sewn, rugs weaved, floors cleaned, swept, and polished... There was so much to do to make sure the city was ready for the king's arrival, and I so busy, that I simply never got around to preparing my wish-list. Today, as I stood before the king, I realized it was already too late. Instead, I chose to spend by time in the presence of your highness, as he graciously dealt with his subjects.”
The king’s face now glowed with a radiance that awed the simple maidservant. “My dearest maiden,” the king said, “if there is anyone who is truly deserving of having their wishes granted, it must surely be you, who have put my honor before all else. I will not trouble you to ask, for in your modesty your requests would likely be simple ones. Rather, I will grant you the blessings of my hand - the royal hand. I have no doubt they will satisfy you beyond your wildest dreams.”
In the weeks and days before Rosh HaShanah, Jews are busy cleaning up (Teshuvah cleanses sins), and preparing ourselves to receive the King of Kings. Although of course HaShem is our King all year long, on Rosh HaShanah His dominion is underscored by the fact that it is then that He sits upon the Throne of Judgment and judges the world. It is on Rosh HaShanah that HaShem says, “Call out before Me with the blast of the Shofar - to demonstrate your acceptance of Me as your King (Mishnah Rosh HaShanah 4:5),” like the king who enters the palace amidst trumpet blasts.
The Torah stresses the theme of Rosh HaShanah as being a day of Shofar blasts, and down-plays the aspect of judgment, in order to keep us focused. The nature of a man being judged is to become self-absorbed; his mind is consumed with thoughts of what he can do to assure himself a favorable verdict. Or, if he feels there is no hope, he falls into self- pity and stops caring. Either way, all he’s thinking about is himself, and that misses the whole point of the day. Our focus on Rosh HaShanah should not be on “what’s in it for us” and “how’s this going to turn out for me” but rather on accepting HaShem as our King, and being the best servants we can.
That’s why, when the people began mourning and crying, they were told to stop. It’s good that they were aroused by the reading of the Torah, but the Navi (Prophet) guided them to take that arousal and use it to celebrate the day that HaShem brought the world into being, thereby becoming its King, and on which He renews its lease each year.
With what will they merit a good judgment? Why are we so self-assured that we will be judged favorably that we get dressed up in our finest clothing, and, as the Zohar suggests, we spend the day celebrating rather than groveling before HaShem to forgive our sins and grant our wishes? It’s not because we arrogantly believe we deserve it, but because of what we're doing instead. As HaShem sits upon His throne to judge the world, He finds us in the synagogues, listening to the Shofar and reciting the prayers whose focus is that we accept HaShem as our King, and pray that one day the entire world will also recognize His dominion. We’re too “busy” to even take the time to contemplate where we fit in the picture, and what HaShem has in store for us. Seeing this, HaShem’s countenance glows, and no doubt He inscribes all His faithful servants in the Book of Life and the Righteous, that they may indeed merit another year of health and prosperity. And He bestows upon them blessings far more numerous and generous than they ever could have thought to ask for. [Reprinted with permission from www.Torah.org]
Rosh HaShanah Stories
A Novel Audit
With the approach of Rosh HaShanah as we close the past year and welcome the new, what better time for auditing our experiences in the past year so that we can better them in the year to come. Each one of us does so in our own personal way. Yet, there is something we can all learn from Moshe the innkeeper who employed a unique method of accounting.
The Baal Shem Tov’s students once asked how to prepare for the High Holidays. He sent them to observe the simple innkeeper, Moshe. The students took a room in his inn, and waited to discover the answer to their question. At midnight before Rosh HaShanah they heard Moshe rustling about in the front room. They peeked out and saw Moshe taking down two large notebooks from the shelf. He sat down on a small stool, lit a candle, and began reading from one notebook.
The notebook was a diary of all the misdeeds and transgressions the innkeeper had committed in the course of the year-the date, time and circumstance of each scrupulously noted. His “sins” were quite benign - a word of gossip one day, oversleeping the time for prayer on another, neglecting to give his daily coin to charity on a third - but by the time Moshe had read through the first few pages, his face was bathed in tears. For more than an hour Moshe read and wept, until the last page had been turned.
He then opened up the second notebook. This, too, was a diary - of all the troubles and misfortunes that had befallen him in the course of the year. On this day Moshe was beaten by a gang of peasants, on that day his child fell ill; once, in the dead of winter, the family had frozen for several nights for lack of firewood; another time their cow had died, and there was no milk until enough pennies had been saved to buy another.
When he had finished reading the second notebook, the tavern keeper lifted his eyes heavenward and said: “So you see, dear Father in Heaven, I have sinned against You. Last year I repented and promised to fulfill Your commandments, but I repeatedly succumbed to my evil inclination. But last year I also prayed and begged You for a year of health and prosperity, and I trusted in You that it would indeed be this way.
“Dear Father, today is the eve of Rosh HaShanah, when everyone forgives and is forgiven. Let us put the past behind us. I didn’t always do what was asked of me and You didn't always do what was asked of You. I forgive you and you forgive me, and we’ll call it even.”
Legal Defense
One year, when the first day of Rosh HaShanah occurred on Shabbos, Rabbi Levi Yitzchak of Berditchev ascended the podium in the center of his synagogue and addressed the heavens:
“Master of the Universe! Today, all Your creatures pass before You like a flock of sheep, and You pass judgment upon them. Two great books lie open before You, the book of life and the book of death. The righteous are inscribed in the book of life, and the transgressors are written in the book of death, G-d forbid.
“But today is Shabbos. Did You not command in Your holy Torah that is forbidden to write on Shabbos? True, it is permitted to violate Shabbos in order to preserve a life, so You are permitted to inscribe the righteous in the book of life. But no such clause permits inscribing those who have transgressed Your will in the book of death. I therefore inform You, dear Father in Heaven, that according to the law of the Torah, You must inscribe all Your children for a year of life, health and prosperity!”
The Waiting King
HaMelech (“the King”) is an oft-occurring word in the Rosh HaShanah prayers, whose dominant theme is our coronation of G-d as king of the universe and submission to His sovereignty. Indeed, this is the first word chanted by the cantor on Rosh HaShanah morning, as he opens the Shacharis prayers with an awe-inspiring melody that climaxes with a sonorous Ha-Me-lech!
One Rosh HaShanah morning, the great Chassidic master Rabbi Aaron of Karlin fainted when he came to the word HaMelech. He later explained that he recalled the Talmudic passage that describes Rabbi Yochanan ben Zakkai’s encounter with Vespasian. Rabbi Yochanan had himself smuggled out of the besieged city of Jerusalem to plead with the Roman general to spare the Torah center of Yavneh. When Rabbi Yochanan entered Vespasian’s tent, he addressed him as “Your Majesty.”
“You are deserving of death on two accounts,” said Vespasian. “First of all, I am not the king, only His Majesty’s general. Secondly, if I am indeed king, why did you not come to me until now?”
“I thought to myself,” said the Rebbe of Karlin, “if we address the Almighty as ‘King,’ does this not invite the question, ‘If I am indeed your king, why did you not come to me until now?’ What can we answer to that?”
One merit with which to blow Shofar
Reb Yissachar Dov of Radoshitz took longer than usual on Rosh HaShanah to join the congregants for the blowing of the shofar. When he finally came out of his room, he told his Chasidim the following:
"Let me tell you a story about my Rebbe, the Chozeh (Seer) of Lublin.
“One Rosh HaShanah the Chozeh remained an extra long time in his study. He felt unable to leave and join his Chasidim for the blowing of the shofar; he was heartbroken at the thought that he had to his credit no single merit which would give him the strength to go ahead this special mitzvah. Finally he remembered that he had, in fact, one merit in his favor: in the course of the previous year he had not spoken one angry word.
“On one occasion, it almost happened that he lost his temper. His attendant had forgotten to prepare water next to his bed so that he would be able to wash his hands in the prescribed manner in the morning. He had decided to reprimand the attendant for his negligence -- until the Chozeh recalled the warning of the Sages, “He who is angry, it is as if he worshipped idols.”
The Chozeh thought to himself, “For the sake of the mitzvah of washing my hands in the morning I am going to allow myself, G-d forbid, to become an idolater?” He had therefore said nothing.
“When the Chozeh reminded himself that he had this one merit to his credit, he went ahead with the blowing of the shofar.”
Upon completing the telling of this story, Reb Yissachar Dov proceeded to lead his own congregation in reading Psalm 47 which speaks of the majesty of the Creator and which serves as the introduction to the blasts of the shofar.
Getting the job done
Reb Tzvi of Portziva used to lead the Mussaf prayer on Rosh HaShanah in the synagogue of Reb Yosele of Torchin, the Chozeh of Lublin’s son.
He was once asked by Reb Yitzchak Meir of Ger: “Perhaps you could repeat for me a teaching which you heard from Reb Yosele?”
“I do not recall any words of Torah,” said Reb Tzvi, “but I do remember a story. One Rosh HaShanah, just before the blowing of the shofar, Reb Yosele entered the shul and told his Chasidim, some of whom were undoubtedly thinking at that moment of their own requests to the Almighty for the coming year, ‘I am not going to rebuke you, nor am I going to teach you Torah. I am only going tell you a story.’
In a certain city a learned and wealthy wine-merchant lived who was honored one day by a visit from the local rabbi. The host went out of his way to show the rabbi great respect. The merchant quickly sent his servant down to the cellar, where he was to fill a bottle of wine from the middle barrel of the third row - for this was the best wine he owned. All the while, he engaged in a scholarly conversation with his distinguished guest.
When the merchant had waited quite a while for his servant to return, he excused himself and quickly descended to the cellar to find out what had happened. He was shocked at what he saw there. Some of the barrels were uncovered; others were being drained as their taps had been left open; broken bottle were lying in the puddles of wine on the floor; and the servant was nowhere to be seen.
The merchant returned upstairs, very upset at the serious damage which his servant had caused him. He began to look for the servant, calling him by name. The servant finally answered, from a comfortable place over the fireplace, where he was sprawled at his leisure. From up there, the servant called out to his master, ‘Listen here! I want you to increase my salary by so and so much. It isn’t nearly high enough...’”
Reb Yitzchak Meir of Ger thanked Reb Tzvi warmly.
“Now that is what I call a fine parable!” he exclaimed.
Rav Eliyahu Chaim Meisel - The Best Book That Wasn’t A Bestseller
Rav Eliyahu Chaim Meisel, z”tl was the Rav of Lodz and one of the Gedolei Hador in the second half of the nineteenth century. In addition to his gadlus in Torah, he was a gadol in chessed. He spent much effort easing the plight of those who were less fortunate. It was common at the time that poor Jewish children were kidnapped and conscripted into the Russian army, but this never happened under his jurisdiction.
Once, Rav Meisel met with Rav Chaim Ozer, z”tl, and Rav Meisel praised the Sefer Achiezer which R’ Chaim Ozer had recently published. R’ Chaim Ozer asked R’ Meisel, “When we will see a sefer from you?” Rav Meisel responded by emptying his pockets of little folded pieces of paper. They were promissory notes from loans he had signed to enable him to aid widows and orphans. He said, “This is my sefer. I am so busy with problems of this nature that I don’t the time to complete a sefer.” Rav Chaim Ozer responded, “My sefer pales in comparison to your sefer.” (Sidras Tikkun Hamiddos)
Rav Shlomo Zalman Auerbach - All I Can Do For You Is Cry
The family of Reb Shlomo Zalman Auerbach z”tl recounted a story that occurred one night at a very late hour. A knock was heard on the door of their household in Shaarei Chessed. A chassan and kallah entered, both of whom were baalei teshuvah, with a difficult question. Their wedding was a week away, and it had suddenly been revealed that the kallah was passul for marriage, and it was forbidden for them to marry.
They imploringly questioned Reb Shlomo Zalman, “What should we do?” The Posek Hador heard their question, and gestured with his hands that there was nothing he could do. Then he turned to the chassan and kallah and said, “You’re asking me what to do, and I know that there’s nothing to be done; can I provide a heter for someone forbidden to marry? However, there is something in my power to do for you. I can cry.”
The Gaon took all his Torah which he learned his entire lifetime, all the kedushah of his heart, and the taharah of his soul, and burst out in heart-rending weeping. Twenty-four hours had not yet passed, and the chassan and kallah returned to Reb Shlomo Zalman’s house. They told him that a man had suddenly arrived from Argentina who knew the kallah’s family well. He testified that the kallah is not forbidden to marry, and the information they had received previously was false. (Aleinu Lishabeiach) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim
Rosh HaShanah 5770
Is sponsored by Ephraim and Devorah Rich
in loving memory
of Ephraim’s grandmother, Pearl Cohen
Peryl bas Shmuel, niftarah 2 Tishrei.
Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova. HaShem should answer all of Klal Yisroel’s Tefillos and bring us a Shenas Geulah ViYeshuah
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Showing posts with label Rosh Hashanah. Show all posts
Showing posts with label Rosh Hashanah. Show all posts
Monday, September 14, 2009
Friday, September 26, 2008
Shabbos: Ta’am HaChaim Nitzavim 5768 Rosh Hashanah 5769
Shabbos: Ta’am HaChaim Nitzavim 5768 Rosh Hashanah 5769
Shabbos in the Parashah
This week is Parashas Nitzavim, which will be followed this coming week by Rosh HaShanah. The general approach to Rosh HaShanah is that it is a day of judgment, when HaShem judges the whole world and decides what will be the outcome for the coming year. It is difficult, however, for a person to feel like he is being judged when he cannot see the judge and is uncertain of what actions he performed in the past that require judgment. When one commits a felony, he is aware of his crime and he usually has an idea of what is in store for him regarding his punishment. Regarding the Heavenly judgment, however, one has performed so many actions in the past that it is virtually impossible to recall what he did right and what he did wrong. Furthermore, it is impossible for a human to grasp the depth of the Heavenly judgment, as it is said (Tehillim 36:7) mishpatecha tihom rabbah, Your judgments are like the vast deep waters. Additionally, the main theme of the day on Rosh HaShanah is prayer, as we declare HaShem’s kingship and pray for our materialistic needs. How do we reconcile the idea that on the one hand, we are standing in judgment, and on the other hand, we are given the opportunity to pray for our lives and our sustenance? In order to gain insight into the essence of Rosh HaShanah, it is worth examining a Gemara that sheds light on this matter. The Gemara (Rosh HaShanah 16b) states: Rabbi Yitzchak said: a year that is impoverished in the beginning will be wealthy at the end, as it is said (Devarim 11:12) mereishis hashanah, from the beginning of the year. The word mereishis is written without an aleph, thus the root word is from the word rash, meaning poor. It is said further in that verse viad acaharis, and until the end, and this denotes that there is an end. Rashi and Tosfos explain that the Gemara means to say that when the Jewish People make themselves like poor people on Rosh HaShanah, supplicating before HaShem, HaShem has compassion on them and favors them. One must wonder, however, why the Gemara deemed it necessary to quote a verse that appears to be unrelated to Rosh HaShanah, and derive this idea from the fact that the word for beginning is spelled without the letter aleph. I would like to suggest a novel approach to explain this Gemara. We refer to the upcoming holiday as Rosh HaShanah, which is literally translated as the head of the year. I once heard someone explain that the reason why this day is referred to as the “head” of the year is because the head is the most important organ of the body. Similarly, our future is dependent on Rosh HaShanah. What are we supposed to be thinking about on this most significant day? We are required to declare HaShem as king, and we accomplish this by blowing the shofar. The Rambam (Hilchos Teshuvah 3:4) writes that although the mitzvah of shofar is mandated by the Torah, there is also a rationale to blowing the shofar. The sound of the shofar is meant to arouse us from our slumber and to exhort us to repent from our evil ways. Thus, on Rosh HaShanah, we are required to take a second look at ourselves and see how we fit into HaShem’s Master Plan. In order for one to offer himself an objective perspective of his alignment with HaShem’s will, it would be prudent for one to become as close as possible to HaShem. How does one become close to HaShem? Scripture offers us the answer to this dilemma. It is said (Yeshaya 57:15) ki choh amar ram vinisa shimo marom vikadosh eshkon vies daka ushfal ruach lihachayos ruach shefalim ulihachayos leiv nidkaim, for thus said the exalted and uplifted One, Who abides forever and Whose Name is holy: I abide in exaltedness and holiness, but I am with the despondent and lowly of spirit, to revive the spirit of the lowly and to revive the heart of the despondent. The Gemara (Sota 5a) offers a homiletic interpretation to the words es daka. One opinion maintains that the words can be read iti daka, with Me is the humble one, which Rashi explains to mean that HaShem is declaring, “I elevate the humble one until he resides with Me. The second opinion maintains that the words can be interpreted to mean ani es daka, that HaShem, so to speak, lowers His Presence to the one who is humble. According to both opinions, however, one who is humble is deemed to be with HaShem. Armed with this perspective, we can gain a better understanding into this Day of Judgment. On Rosh HaShanah one must demonstrate true humility. A true king is not one who lords it over his subjects. Rather, the real king is one who acts with humility. HaShem Himself is humble, as depicted in the verse in Yeshaya and in numerous statements in the Gemara and Medrash. Hashem desires that we emulate His ways, and when we act in a humble fashion, then we can be close to HaShem. With this premise we can better understand the verse that states (Tehillim 36:7) tzidkasecho kiharirei kel mishpatecha tihom rabbah adam uviheimah toshia HaShem, Your righteousness is like the mighty mountains; Your judgments are like the deep vast waters; You save both man and beast, O HaShem. The Gemara (Chulin 5b; see Rashi Ibid Tehillim) explains that the verse refers to those who are cunning in knowledge, and yet they still humble themselves like an animal. Perhaps it is for this reason that Scripture juxtaposes the idea of judgment to the idea of humility. If one wishes to gain a glimpse into the ways of HaShem’s judgment, one must humble himself, and then he will be with HaShem. This, then, is the meaning of the Gemara that states that a year that is impoverished in the beginning will be wealthy at the end. When one humbles himself on Rosh HaShanah, he will be with HaShem and one who is with HaShem is guaranteed wealth, as it is said (Mishlei 10:22) bircas HaShem hi taashir, it is the blessing of HaShem that enriches. We can now also understand why the Gemara in Rosh HaShanah cited the verse that states ((Devarim 11:12) eretz asher HaShem Elokecha doreish osah tamid einei HaShem Elokecha bah mereishis hashanah viad acaharis hashanah, a Land that HaShem, your G-d, seeks out; the eyes of HaShem, your G-d, are always upon it, from the beginning of the year to year’s end. The Sefarim write that the word eretz, translated as land, can also be interpreted as ratzon, which means will. Thus, we can suggest that the verse is alluding to the idea that we mentioned that HaShem seeks out the one who is humble, i.e., the one who is performing His will. Thus, on Rosh HaShanah, HaShem seeks out those who humble themselves before Him with prayer and repentance, and those people will be guaranteed a wealthy year. It is noteworthy that the Medrash (Bereishis Rabbah 11:1) interprets the verse of bircas HaShem hi taashir to be referring to Shabbos. On Shabbos we rejoice in HaShem’s kingship, and the method of recognizing HaShem as our king is by humbling ourselves before Him. HaShem should allow us to merit this great sense of humility, and then He will shine His glory upon us, and the whole world will know of HaShem’s existence. The entire Jewish People should merit a Ksiva Vachasima Tova and the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Rishimin usisimin bigo kol almin biram atik yomin hala batish batishin, inscribed and constant is the Shabbos throughout the universe, for He of Most Ancient Days pounded the elements to fashion the world. What is the association of Shabbos to the fact that HaShem pounded the four primeval elements to create the world? Perhaps the answer to this question is that in the Shabbos evening prayers we recite the words atah kidashta es yom hashevii lishmecho tachlis maaseh shamayim vaaretz, You sanctified the seventh day for Your Name’s sake, the conclusion of the creation of heaven and earth. Thus, we see that the ultimate goal of creation was Shabbos. It is for this reason that we declare in this passage that the Shabbos is inscribed and constant throughout the universe, for HaShem pounded the elements to fashion the world, and the world was created to reach its pinnacle on the Holy Shabbos.
Shabbos in Tefillah
Tiferes atah liyom hamenucha, with splendor He wrapped the Day of Contentment. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a wonderful gift in My treasure house and Shabbos is its name and I wish to give it to the Jewish People. Go and inform them. Thus, we see that although we receive the Shabbos, it is deemed to be concealed. Perhaps this is the explanation for the words that we recite in this passage that with splendor HaShem wrapped the Day with Contentment, i.e. HaShem concealed the holiness of Shabbos, so to speak, in His Cloak of Splendor.
Shabbos Story
Rabbi Mordechai Kamenetzky writes: After World War II, the Klausenberger Rebbe, Rabbi Yukisiel Halberstam, of blessed memory, a survivor of the concentration camps held a minyan in the Beth Moses Hospital in the Bedford-Stuyvesant section of Brooklyn. Parshas Ki Savo arrived and with it, the section known as the tochacha (admonishment), which is filled with foreboding warnings of doom and destruction, lest the Jewish nation stray from the will of G-d. The verses warn of unimaginable horrors: exile, starvation, rape, robbery, and torture - to name just a few. The custom of Jews world-over is to read the verses of tochacha quietly, so as not to rile up enemies, celestial and otherwise, who may think those calamities a good idea to cast upon the Jewish Nation. It was the portion of Ki Savo, and the Klausenberger Rebbe and his minyan of ravaged survivors were about to read the tochacha and re-live horrors of their recent history through the words of the ancient prophecies. The Torah-reader started the verses of doom in a hushed tone. He began reading them quietly and quickly. Suddenly the Rebbe banged on his lectern. “Hecher!” he shouted. (Yiddish for louder.) The reader looked up from the Torah with a puzzled look on his face. Perhaps he was reading the Torah a bit too low. He raised his voice a notch, and continued in a louder undertone. But the Rebbe was not satisfied. “Louder!” he exclaimed. By now the reader was reading as loudly as his normal recitation, and yet the Rebbe continued to bang on the lectern and exclaim, “HECHER!” The reader could not contain his puzzlement and instead of shouting the portion he stopped and looked to the Rebbe for an explanation. “We no longer have to read these miserable curses quietly,” the Rebbe exclaimed. “There is no curse we have not experienced. There is no affliction we have not suffered! We saw it all. We lived it all. Let us shout with pride to our Father in Heaven that we have already received all the curses! We have survived these curses, and now it is His turn to bring us the blessings and the redemption!” And with that the reader continued reading the tochacha loud and clear as if singing an anthem to his nation’s tenacity. [Reprinted with permission from Torah.org]
Shabbos in Navi
In this chapter we learn how Shmuel informed Shaul of certain signs that would allow Shaul to prepare for becoming king. Shaul met a band of prophets and prophesied with them. Shaul related to his uncle that the donkeys had been found but he did not relate to him regarding the matter of his becoming king. Shmuel then gathered the Jewish People and informed them that Shaul would become king. It is noteworthy that when Shmuel informed Shaul that he would prophesy with the other prophets, it is said (Shmuel I 10:6) vitzalcha alecho ruach HaShem vihisnabisa imam vinehepachta liish acher, the spirit of HaShem will then pass over you, and you will prophesy with them, and you will be transformed into another person. We fund that when a person encounters a higher level of spirituality, he is transformed. The Medrash (Baal HaTurim Bamidbar 29:2 citing Pesikta §40) states that only regarding the sacrifices that are offered on Rosh HaShanah does the Torah state (Bamidbar 29:2) vaasisem olah, and you shall make a burnt-offering, whereas regarding all the other festivals it is said vihikravtem, you shall offer. The reason for this is because on Rosh HaShanah we experience an exalted level of spirituality that transforms us and we are different people. Similarly, the Medrash (Bereishis Rabbah 11:2) states that the shine on one’s face during the week is not the same as the shine one exudes on Shabbos, because the holiness of Shabbos transforms a Jew into a different person.
Shabbos in Agadah
The Gemara (Shabbos 150b) relates an incident with a certain pious man who had a breach in the fence of his field and on Shabbos he decided to mend the breach. Upon remembering that it was Shabbos, the pious man refrained from mending the breach. A miracle occurred on his behalf and a caper tree grew where the breach had been, and the tree provided his livelihood and the livelihoods of his household members. The Arizal (Likutei HaShas) writes that this pious man was Rabbi Yehudah bar Ilaii who was a reincarnation of the mekosheish, the man who was caught gathering wood on Shabbos when the Jewish people were in the wilderness. According to the opinion of Rabbi Akiva, the mekosheish was Tzelafchad. With this action, the pious man rectified the sin of Tzelafchad, and it is for this reason that the Gemara states that a tzelaf chad, one caper tree, grew for him, because the words tzelaf chad spell out the word Tzelafchad. The Ben Yehoyada (Ibid) adds that the mekosheish sinned by gathering wood on Shabbos and he was put to death by stoning. This pious man now honored the Shabbos by not mending the fence of stone and he was rewarded with the tzelaf tree. According to Tosfos (Bava Basra 119b) who maintains that the mekosheish had good intentions, his original good intentions stood in his stead to safeguard the Shabbos even in thought. Thus, he observed the Shabbos in action, speech and thought, and he was therefore rewarded with the tzelaf which has three edible products: its fruit, its flowers and its palm-like shoots.
Shabbos in Halacha
The final condition that is required to allow one to return food to the blech is that one has to have original intent to do so. If when one lifted the pot he intended to remove it permanently, he will then be forbidden to return it. However, if one had no particular intention when lifting the pot, he will be allowed to return the pot, provided that he did not specifically intend to remove it permanently.
New: Shabbos Challenge Question
We know that many customs that we perform on Shabbos are in pairs, corresponding to the mitzvah of shamor, safeguarding the Shabbos, and one corresponding to zachor, remembering the Shabbos. Examples of this idea re a woman lighting minimum two candles prior to the onset of Shabbos and reciting hamotzi over two loaves of bread by all three meals on Shabbos. One must wonder, however, why this is so, as the Gemara (Rosh HaShanah 27a) states that shamor and zachor were uttered by HaShem simultaneously. Furthermore, in the prayer of Kegavna recited by Nusach Sefard on Friday night, it is said that Shabbos is raza diechod, the Secret of Unity. These statements would indicate that although prior to Shabbos there was disparity and a lack of unity, on Shabbos everything becomes one. Why, then, do we emphasize on Shabbos the idea of two? 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 Nitzavim 5768 Rosh Hashanah 5769
Is sponsored by Rabbi and Mrs. Shmuel Adler from Chicago in loving memory of Sara Dinah bas Reb Shmuel ob”m, niftarah 19 Elul and in loving memory of Zissel Rivka bas Reb Gedalyah Tzvi ob”m, niftarah 25 Elul
I will not be giving a class in Navi this Shabbos afternoon
Have a wonderful and delightful Shabbos and a Ksiva Vachasima Tova
and may we merit this year the speedy arrival of
Moshiach Tzidkienu bimheira viyameinu amen.
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
Wednesday, September 12, 2007
Shabbos: Ta’am HaChaim Haazinu-Rosh HaShanah 5768
I wish all my readers and their families a K'siva V'chasima Tova and a Gut Gebentched Yohr.
Rabbi Adler
Rabbi Adler
Shabbos: Ta’am HaChaim Haazinu-Rosh HaShanah 5768
Shabbos in the Parashah
This week is Rosh HaShanah, the Jewish New Year. One of the main focuses of Rosh HaShanah is the blowing of the Shofar, the horn of the ram. What is the definition of the word shofar? It is said (Shemos 1:15) vayomer melech Mitzrayim lamiyaldos haivrios asher sheim haachas Shifra visheim hasheinis puah, the king of Egypt said to the Hebrew midwives, of whom the name of the first was Shifra and the name of the second was Puah. The Baal HaTurim (Ibid) writes as follows: the word Shifra appears in scripture in two forms. One appearance is here in Shemos, and the other appearance of the word is in the Book of Iyov (26:13) where it is said birucho shamayim shifrah, by His breath the heavens were spread. There are times when a child is born dead and the midwife takes a cylinder made of reed, places the cylinder inside the stomach and blows into the child. This blowing process resuscitates the child, allowing him to live. Thus, we see that the definition of the word shofar is a cylinder (see Ran and Rashba Rosh HaShanah 26b), which has the capabilities to allow one to breathe. The Zohar states that maan dinafach midilei nafach, one who breathes from Him, i.e. the source of our breathing is from HaShem. Similarly, when we blow shofar, we are demonstrating that our source of life is HaShem. Let us examine a few verses in Megillas Esther and we will see how this idea reflects the blowing of the shofar on Rosh HaShanah and our relationship with HaShem. It is said (Esther 6:1-8) balaylah hahu nadedah shenas hamelech vayomer lihavi es sefer hazichronos divrei hayamim vayihyu nikraim lifnei hamelech vayimatzei chasuv asher higid Mordechai al Bigsana vaSeresh shenei sarisei hamelech mishomrei hasaf asher bikshu lishloach yad bamelech Achashveirosh vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh vayomru naarei hamelech mishorsav lo naasah imo davar vayomer hamelech mi vechatzer veHaman ba lachaztar bais hamelech hachitzonah leimor lamelech lislos es Mordechai al haeitz asher heichin lo vayomru naarei hamelech eilav hinei Haman omeid bechatzer vayomer hamelech yavo vayavo Haman vayomer lo hamelech mah laasos baish asher hamelech chafetz bikaro vayomer Haman bilibo limi yachpotz hamelech laasos yikar yoseir mimeni vayomer Haman el hamelech ish asher hamelech chafetz bikaro yaviu levush malchus asher lavash bo hamelech visus asher rachav alav hamelech vaasher nitan keser malchus birosho vinason halevush vihasus al yad ish misarei hamelech hapartimim vihilbishu es haish asher hamelech chafetz bikaro, that night the king’s sleep was disturbed so he commanded to bring the book of records, the chronicles, and that they be read before the king. And it was found written [there] that Mordechai had denounced Bigsana and Seresh, two of the king’s chamberlains of the guardians of the threshold, who had sought to send [their] hand against King Achashveirosh. The king said, “what honor or majesty has been done for Mordechai for this?” The king’s attendants, his ministrants, said, “Nothing has been done for him.” The king said, “Who is in the courtyard? (Now Haman was [just] coming into the outer courtyard of the royal palace to speak to the king about hanging Mordechai on the gallows that he had prepared for him.) So the king’s attendants said to him, “Behold! Haman stands in the courtyard.” And the king said, “Let him enter.” Haman entered and the king said to him, “What should be done for the man whom the king desires to honor?” Now Haman said in his heart, “Whom would the king especially want to honor more than me?” So Haman said to the king, “For the man whom the king desires to honor, have them bring royal attire that the king has worn and a horse upon which the king has ridden, one with a royal crown placed on his head. Then let the attire and the horse be given over into the hand of one of the king’s most noble officials, and let them dress the man whom the king de sires to honor, and have him ride on the horse through the city square, and let them proclaim before him, ‘This is what shall be done for the man whom the king desires to honor.’ ” These verses can be interpreted homiletically to be referring to Rosh hashanah. On Rosh HaShanah, the Books of Life and Deah are opened before HaShem, and HaShem judges man based on his merits. The king, i.e. HaShem , wonders, who has given Mordechai, i.e. the righteous, one, [and HaShem is also referred to as tzadiko shel olam, the Righteous One of the world] honor. The response is that no honor has been accorded to HaShem, so HaShem decides that Haman, i.e. the Satan or forces of evil, should be granted power. [It is noteworthy that this idea is paralleled in the beginning of the Book of Iyov (1:6), where it is said vayehi hayom vayavou bnei haElohim lihisyatzeiv al HaShem vayavo gam hasatan bisocham, it happened one day: The angels came to stand before HaShem, and the Satan, too, came among them. The Commentators and the Zohar state that the words vayehi hayom, it happened one day, refers to Rosh HaShanah. Thus, we see that the Satan also argues his case on Rosh HaShanah.] The king then asks Haman what shall be done for the man whom the king desires to honor. Haman, i.e. the Evil Inclination thinks to himself: “I am like HaShem. Whereas the Jewish People are sleeping and not performing the mitzvos (See Gemara Megillah 13b) you HaShem, never sleep nor slumber. I too am constantly engaged in causing people to sin, and I do not sleep or slumber. Thus, you the king should reward me by allowing me to don Your attire, as it is said (Tehillim 93:1) HaShem malach geius laveish, HaShem has reigned, He has donned grandeur. Furthermore, in the Shiras HaYam, the Song of the Sea, it is said (Shemos 15:1) ashira laHashem ki gaoh gaah sus virochvo ramah vayam, I shall sing to HaShem for He is exalted above the arrogant, having hurled horse with its rider into the sea.” Additionally, the one whom the king desires to honor should have the king’s crown placed on his head. The Medrash tells us that when Haman made this declaration, Achashveirosh became angry, and Haman withdrew this suggestion. Rav Dessler writes that the arrogant person seeks to depose HaShem from His Throne of Glory and seat himself upon it. Thus, the king i.e. HaShem, allows the Satan to boast of how powerful he is, but HaShem does not like the Evil Inclination. In fact, the opposite is true. The Gemara (Sukkah 52a) states that HaShem Himself refers to the Evil Inclination as evil. The word for evil in Hebrew is ra. The same word, with different vowels, is reah, which means friend. It is said regarding the Jewish People (Bamidbar 23:21) HaShem Elokav imo usruas melech bo, HaShem his G-d is with him, and the friendship of the king is with him. The Torah describes the blowing of the shofar as a teruah. When we blow the shofar, we are demonstrating the friendship, so to speak, between HaShem and the Jewish People. No matter how much we may have sinned, we are still called Yisroel, children of HaShem, and our friendship is maintained. Thus, the blowing of the shofar symbolizes our close relationship with HaShem. It is for this reason that the Gemara (Rosh HaShanah 16a ) states that HaShem instructs the Jewish People that on Rosh HaShanah we should recite verses of kingship, so that we should proclaim HaShem as our king. This proclamation is accomplished through the shofar, because it is specifically the shofar that reflects the close relationship that we have with HaShem. One who breathes, breathes from Him. The Gemara states that outside of the Bais HaMikdash, when Rosh HaShanah occurs on Shabbos, the shofar is not blown. Perhaps the reason for this unique ruling is because on Shabbos there is no need to proclaim HaShem as king. The holiness of Shabbos itself reflects HaShem’s kingship, and we are merely required to rejoice in HaShem’s kingship. Hashem should allow us to merit the day of which it is said (Ovadiah 1:21) vialu moshiim bihar Tziyon lishpot es har Esav vihaysah laHashem hamelucha, and saviors will ascend Mount Zion to judge the Mountain of Esav, and the kingdom will be HaShem’s.
Shabbos in the Zemiros
Ribbon kol HaOlamim
Published in 5401 (1641)
Melech Chei HaOlamim, King Who gives life to the universe. The Sar Shalom from Belz writes that the word Elul (67) is equal in gematria to the word chayim, life (68). The essential theme of the month of Elul and the High Holidays is that we plead with HaShem for life. We request sustenance, as one who is poor is not considered to be alive. We also request good health, as one who is not well is not deemed to be alive. We can add that all our requests from HaShem are connected to life. Everything that we request from HaShem in the world of materialism should be with one intention in mind, and that is that we can live before HaShem and perform His will. The Gemara (Sukkah 52a) teaches us that in the future, Hashem will ask Moshiach Ben Dovid to make any request of Him. When Moshiach Ben Dovid will witness the death of Moshiach Ben Yosef, he will request from HaShem that HaShem give him life. When we repent from our sins, HaShem bestows us with life, and the ultimate redemption, as evidenced from Moshiach ben Dovids’s request, is life. This Rosh HaShanah, HaShem should grant us all life, which should be a long life, a life of peace, a life of goodness, a life of blessing, a life of sustenance, a life of physical health, a life which there is fear of heaven and fear of sin, a life in which there is no shame nor humiliation, a life of wealth and honor, a life in which we will have love of Torah and fear of heaven, a life in which HaShem fulfills our heartfelt requests for the good. Amen, Selah.
Shabbos in Tefillah
Adon haniflaaos, Master of wonders. The word nifla, besides meaning wonders, can also man concealed. Thus, we declare that HaShem is the Master of wonders, i.e. the miracles that are public knowledge, and the miracles that HaShem performs that are hidden from the eye.
Shabbos Story
Rav Sholom Schechter, an elderly rabbi, was on a flight to Eretz Yisrael with a stopover in
Shabbos in Navi
Yehoshua Chapter 2
In this chapter, Yehoshua sends two spies, Calev and Pinchas, to asses the strength of the inhabitants in the
Kesubos 14
The Gemara discusses various cases of women who can marry Kohanim. The Gemara states that the Kohanim will listen if they are told that a woman is forbidden to them, but they will not listen if they are told that a woman is permitted to them. In a similar vein, the Jewish People are so holy that it is easier for us to listen when told that a certain action is prohibited on Shabbos than if we are told that a certain action is permitted on Shabbos. This is because the Mishnah in Demai teaches us that even an am haaretz, one who is not so scrupulous in taking tithes, will not lie on Shabbos. Shabbos is so holy that a Jew will do his utmost to ensure that the Shabbos is not violated.
Shabbos in Halacha
In summary, if soup was transferred from a pot to a bowl by means of a ladle, in some respects the soup is deemed to be a kli sheini, whereas in other respects the soup is deemed to be a kli shelishi. One should not add uncooked spices to that bowl, but one can add baked items to the bowl. If the lade was left in the pot for an extended period of time or if the ladle was immersed many times, the bowl is definitely deemed to be a kli sheini, and one should not even add baked foods until the bowl has cooled.
Shabbos in Numbers and Words
It is said (Breishis 2:3) Vayivarech Elokim es yom hashevii vayikadeish oso, Hashem blessed the seventh day and sanctified it. The Zohar states that the six days of the week derive their blessing from Shabbos. It is noteworthy that the word vayevareich alludes to this idea. The letters vav and yud in mispar katan, digit sum, equal seven, which alludes to Shabbos, the seventh day of the week. The letters bais, reish, and chof in mispar katan equal six, which alludes to the six days of the week. Thus, the seventh day of the week is the source of the blessing that is found in the six days of the week.
Shabbos: Ta’am HaChaim Haazinu-Rosh HaShanah 5768
is sponsored by Ephraim and Devora Rich in loving memory of Ephraim’s grandmother
Peryl
Have a wonderful and delightful Shabbos and a K’siva V’achasima Tova
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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