שבת טעם החיים ויקהל-פקודי-החודש תש"ע
Shabbos: Ta’am HaChaim Vayakhel-Pekudei-HaChodesh 5770
The Mishkan teaches us to be exact and uncompromising
Introduction
ותכל כל עבדת משכן אהל מועד ויעשו בני ישראל ככל אשר צוה ה' את משה כן עשו, all the work of the Tabernacle, the Tent of Meeting, was completed, and the Children of Israel had done everything that G-d commanded Moses, so did they do. (Shemos 39:32)
In this week’s parshiyos, Vayakheil and Pekudei, the Torah repeats the entire process mentioned earlier in Parashas Terumah and Tetzaveh, detailing the construction of the Mishkan, the Tabernacle, and the fashioning of the vestments of the Kohen Gadol, the High Priest. Surprisingly enough, the Medrash and the commentators do not address why it was necessary for the Torah to expend numerous verses in what appears at first glance to be unnecessary repetition. What could be the reason for this redundancy?
The Mishkan was akin to the Tents of the Patriarch’s
In his introduction to the Book of Shemos, Ramban explains that prior to the construction of the Mishkan, there was a void among the Jewish people. HaShem’s Divine Presence which existed to such a high degree during the time of the Patriarchs was no longer present. A primary goal of building the Mishkan, he explains, was to restore that lofty level of HaShem’s that existed during the time of the Patriarchs. The Patriarchs, through selfless devotion to HaShem and uncompromising beliefs, merited to having the Divine Presence resting on their tents. The Torah therefore repeats many of the details of the Mishkan’s construction to reinforce the idea that the Mishkan was meant to be exact to the last detail – that there’s no such thing as “it’s just a detail.”
Reb Mendel The Shochet
The Bostoner Rebbe, Rabbi Yitzchak Levi Horowitz of blessed memory, recalled an incident with Reb Mendel, a chassid from Jerusalem, who came to America and worked as a ritual slaughterer in New York. His job was particularly hard during the freezing winters, as the slaughterhouse where he worked was open and unheated. However, the slaughterhouse had a small cubicle where one or two people could sit and warm themselves by a small stove. The slaughterers would go out to work but they would hurry back as soon as they could to avoid frostbite.
One cold winter evening, while was waiting in the cubicle for the truck to come in, Reb Mendel dozed off. When it finally arrived, the air was filled with the wake-up call for the slaughterer) Reb Mendel jumped up and ran to his place. The boss and six or seven workers were already there and ready to start.
Reb Mendel quickly recited the blessing and began to slaughter the chickens, one... two... three. He then checked his knife to make sure that it was still perfectly sharp and free from nicks. As he was getting ready for the next batch of chickens, he happened to run his hand across his head and was stunned to discover that he was not wearing a yarmulke!
Apparently, while he was dozing in the cubicle, his yarmulke had fallen off his head. “Oh no!” he thought to himself. “What did I do? I made a blessing and slaughtered without a yarmulke, and I didn’t even know it.”
The hallmark of a professional slaughterer is that he has the requisite sensitivity and focus that allows him to detect even the slightest jerk in the chicken’s neck during the slaughtering process. One who does not wear a yarmulke while slaughtering has not invalidated the act of slaughtering. Nonetheless, the lack of proper sensitivity could render the chicken not kosher.
Reb Mendel said to himself, “if I couldn’t feel whether I was wearing a yarmulke on or not, how could I tell if I had slaughtered the chickens properly?”
A lesser man may have hesitated, but Reb Mendel was a chassid through and through. He walked straight back to the cubicle, laid down his knife, and told his startled boss that he was resigning from his position. When his boss questioned him regarding his plan for earning a livelihood, Reb Mendel responded that he would find a different means of livelihood. Reb Mendel ultimately found a job which paid him handsomely.
The construction of the Mishkan was a microcosm for the life of a devout Jew. Uncompromising belief in HaShem and in His Torah is what sets the standard for true devotion and is what allows the Divine Presence to rest on our homes.
The Shabbos connection
Throughout the week, we are often faced with the challenge to compromise in some manner on our beliefs. We must always remain strong in our conviction that HaShem will provide for us in all circumstances. On Shabbos we are granted special assistance from above to retain a level of holiness and integrity, and even an ignorant person is infused with the fear of Shabbos. HaShem should grants us the fortitude to observe His mitzvos with complete Faith and we should merit the Ultimate redemption with the arrival of Moshiach, speedily, in our days.
Shabbos Stories
Shabbos in the Chafetz Chaim’s home
Leib, a 14-year-old boy, studied in a small yeshiva in Russia. On one occasion, he was due to return home for a visit. The train was scheduled to reach his station on Thursday afternoon. He would board there and travel to his home in Stuchin, Poland. Even if the train ran exactly on schedule, Leib knew that he would arrive home just hours before Shabbos.
As it turned out, the train did not arrive at the station until Thursday evening. By the time Leib had boarded, darkness had fallen. By Friday morning he knew he would never reach Stuchin before Shabbos. He would have to find another place in which to spend the holy day.
Leib asked a conductor for a list of the stations where the train was due to stop. He had decided that if he recognized one of the stops as a place where Jews lived, he would get off the train, in the hopes that someone would invite him home for Shabbos. To his joy, the conductor informed him that one of the cities was very close to Radin. Leib was quite excited at this news, because his aged great-uncle, the Chafetz Chaim, lived in Radin. Leib’s grandfather was the Chafetz Chaim’s brother. It looked as though he would be able to spend Shabbos at the home of his illustrious relative.
When the train came to his stop, Leib gathered his belongings and got off the train. He asked passersby the way to Radin, and quickly made his way to his great-uncle’s house. His arrival was greeted with joy by the Rebbitzen. She explained that her husband had already left for shul, adding that, as a rule, the Chafetz Chaim, as the Rav, went to shul early in order to learn with some of the congregants before davening. She advised Leib to rest a bit before going to shul.
Having spent the entire previous night awake on the swaying train, Leib was exhausted. He fell asleep immediately.
Upon awakening, the first thing he saw was the Chafetz Chaim seated at his Shabbos table, learning from a sefer. His uncle welcomed him warmly, then suggested that the boy wash his hands and daven Kabbalas Shabbos and Ma’ariv, after which they would eat the Shabbos meal together.
When Leib had finished davening, the Chafetz Chaim summoned his wife to join them at the table. The Chafetz Chaim made Kiddush, and the three of them -- the aged rabbi, his wife, and the 14-year-old youth -- sat down to their Shabbos feast.
When the meal was over, the Chafetz Chaim excused himself and went to his room to sleep.
Leib prepared himself for bed as well. He tried to fall asleep again but to no avail. At last, he rose and went into the kitchen, where a clock stood on a shelf. Leib looked at it to check the time, then rubbed his eyes in disbelief. The clock appeared to be functioning and yet it showed 4 o’clock! How could it be 4 in the morning already? Shaking his head in bewilderment, Leib returned to his bed.
When he awoke in the morning, he again went into the kitchen, where this time, he found the Rebbitzen.
“Good Shabbos,” he began. Then he asked her the question that had been troubling him. “Last night, after the meal, I couldn’t fall asleep right away. I went into the kitchen, and saw that the clock showed that it was 4 in the morning! Does the clock work properly? What time did we finish the meal last night?”
“It was very late when we finished,” she answered.
“But the meal didn’t last that long! What time did we sit down to eat? Did I sleep so long when I first came?”
“I’ll tell you what happened,” replied the Rebbitzen. “When the Rav returned from shul, you were in a very deep sleep. I wanted to wake you so that you could hear Kiddush, but my husband stopped me. He said that you were tired from your long journey, and advised me to let you sleep. He said that he would wait, and make Kiddush when you woke up.
“When some time had passed, not wanting to make me wait any longer, he asked our son Aharon to make Kiddush so that my son and I could eat our meal. Meanwhile, my husband sat and learned, waiting for you to wake up. We agreed that he’d call me when you did, and that we would sit down together to the Shabbos meal, in your honor.”
The Rebbitzen added, “You slept for hours, but the Rav was determined not to start the Shabbos meal without you!”
Had Leib not asked his question, neither the Chafetz Chaim nor his wife had planned to say a word about their extraordinary behavior that Shabbos night! (www.artscroll.com)
Skolya Rebbe
The Skolya Rebbe, Rabbi Dovid Yitzchok Isaac Rabinowitz, was known for his great genius and depth in Torah learning, among other things. He had a certain custom at his tishen. Somebody present was chosen to say a pasuk (verse), any pasuk, from the Torah. The Rebbe would instantly begin to expound on the pasuk. He would expound, and he would expound, sometimes for up to two hours. The person honored with giving the Rebbe the pasuk was usually a guest or somebody prominent. The Rebbe never failed to impress, and hold those present at the tish rapt. Once while visiting Ireland the Rebbe was at the home of a prominent Rav. During the course of conversation the Rav said, "why doesn't the Rebbe come clean! Everyone knows that the Rebbe plans which pasuk is going to be said ahead of time." The Rebbe challenged the Rav, and asked for a pasuk. He thought for a second, and said "Reuven, Shimon, Levi, VeYehuda." The Rebbe closed his eyes, and expounded on the verse until the Rav had to stop him at 2:30 in the morning. He begged the Rebbe's forgiveness, who, in turn, said, "I forgive you, but please don't accuse another Jew of lying in the future."
And now to the story: The Rebbe was sitting in his apartment when he heard a truck pull up downstairs. Suddenly, the horrifying sound of boots running through the halls and up the staircase was resonating in the corridors of the building. It was a Nazi raid. Amidst the banging on doors, smashing down of doors, dragging of Jews out of their apartments, horrifying screams and, the incessant sound of boots, the Rebbe, scared for his life, sat at his table, and began to say the pasuk, "ve'es ha'anashim asher pesach habayis hiku basanveirim mikaton v'ad gadol vayeel'u limtzo hapasach" (and the people who were at the entrance of the house were stricken with blindness, from young to old, and they tried in vain to find the entrance. Shemos 19:11. It refers to the people of Sodom who surrounded Lot's house in order to terrorize him and his visitors, but were stricken were blindness, and were unable to find the door to the house). The Rebbe, with intense concentration, repeated the pasuk over and over again. The apartment to the right of his was raided, the apartment to the left was raided, and all Jews had been emptied out of the apartments above and below, and later shipped off to their deaths. But with this pasuk a great neis (miracle) had occurred, and the Rebbe was later able to escape from Europe with his life.
Rabbi Eliezer Silver and the Satmar Rebbe
Just as an aside from this week's parsha, as well, the first Satmar Rebbe was once late for a bris. In attendance was Rabbi Eliezer Silver, who was on a tight schedule that day. The bris was to begin at 9:00 sharp, but the Satmar Rebbe was nowhere to be seen. 9:15 came, 9:30. At twenty minutes before ten the Satmar Rebbe walked in, and with a look of astonishment on Rabbi Silver's face he said to the Rebbe, "what happened to 'vayashkeim Avraham baboker? (and Abraham woke up early in the morning)'" The Satmar Rebbe replied, "it doesn't say how long the 'vayachavosh es chamoro (and he saddled his donkey)' took!!!"
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. "All my life there was something that bothered me, and I just figured out the answer," he said. "On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It's because angels can't partake in earthly pleasures. They can't taste food. We don't want to show them disrespect by eating in front of them, so way say goodbye before we begin our meal," at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Speaking of food, the mother of the Rebbe Reb Shmelke of Nickolsburg and his brother Reb Pinchas once complained that one of her sons doesn't say Bircas HaMazon (grace after meals), and the other doesn't say Kriyas Shema al Hamitah (prayer before going to bed). (one didn't eat and one didn't sleep). (http://rebbestories.blogspot.com)
I Think I Came To Israel Just To See You
On one of R' Nachman Bulman's trips from his home in Eretz Yisrael to New York, his close friend, Rav Yechiel Perr, Rosh Yeshiva of Yeshivas Derech Ayson, came to see him. He noticed how exhausted R' Bulman appeared and asked him why he was so tired. R' Bulman answered that he was up the night before the trip. R' Perr expressed surprise that R' Bulman didn't make sure to rest before his long flight. R' Bulman sighed and told him a story which aptly illustrated his devotion to helping and inspiring people.
A young girl from the States had traveled to Paris to study art, and she became involved with a non-Jewish artist there, who eventually proposed marriage. She called her parents and told them she was thinking of marrying this artist, and wanted to know if they had any objections to the fact that he wasn't Jewish. Her parents reassured there that they had no problem with it whatsoever, and if she loved him, she should marry him.
The girl was surprised by her parents' reaction since she had expected them to be opposed. Her own doubts about marrying a non-Jew led her to inquire about Yiddishkeit. Eventually, she decided that she should travel to Israel, where she had never visited, before she made a decision to marry him or not. She impulsively set out for Israel, without any concrete plans of what she would do when she stepped off the plane. Once she was off the plane and standing in line, she started chatting with the person next to her. She admitted to the woman that she wasn't sure why she had come to Israel, but she had simply felt she had to come, and she had no idea where she would go. The person she was talking to said, "There's someone in Jerusalem, R' Nachman Bulman; you must go talk to him."
The woman gave her the phone number, and the girl called from the airport. "Rabbi Bulman, I was told I must see you." R' Bulman apologized that he was unable to meet with her as he was leaving to America the next day. She said, "Please, I think I came to Israel just to see you. Please don't say no." Rav Bulman agreed, and the girl came that night. After speaking to him for a few hours, she enrolled in a seminary for ba'alos teshuvah, and Rav Bulman lost his night's sleep. (Rabbi Yechiel Perr) (www.Revach.net)
Not merely an appellation
Rabbi Mordechai Kamenetzky writes: Rabbi Zev Wilenski, shlita, recited that a student of Rabbi Boruch Ber Lebowitz, zt”l, had undertaken to transcribe the notes of the revered sage to prepare them for print. This work would eventually be known as the Birkas Shmuel, one of the classic exegetical works on Talmudic Law.
As the student reviewed the work, he noticed a seeming redundancy of the titles mentioned about Rabbi Yitzchok Zev Soloveitchik, the Brisker Rav who was a son of Rabbi Lebowitz's own teacher Rabbi Chaim Soloveitchik, and revered as well, by Rabbi Lebowitz.
Each time that Rabbi Lebowitz quoted him, he would preface Rabbi Soloveitchik’s name with all due titles and accolades, "the true Gaon, Rebbe and Teacher of all of Israel, The Gaon of Brisk, he should live to see long and good days."
Even three or four times in one paragraph, Rabbi Lebowitz would repeat the words, each preceded with a slew of praise and reverence, "the true Gaon, Rebbe and Teacher of all of Israel, The Gaon of Brisk, he should live to see long and good days."
The next time that Rabbi Soloveitchik was quoted in the works, the student, in the interest of brevity, decided to leave out the seemingly supplementary appellations. Instead he wrote, My Rebbe, the great sage, Rabbi Yitzchak Zev Soloveitchik, shlita.
Upon reviewing the work, Rabbi Lebowitz was visibly shaken. "Why did you leave off the introductory appellations? "But, Rebbe, countered Rabbi Lebowitz's student, "I mentioned them the first time. Must I repeat them every single time?
Rabbi Lebowitz was dismayed. "Why am I publishing this book?" he asked in true sincerity. "What do I have from it? Honor? Money? Of course not! I wrote this work so that a student will understand how to learn a Rashba (a medieval commentator) or to understand the Rambam."
He paused. "The same way that I want them to understand the text, I also want them to understand to appreciate the greatness of the Rebbe. I want them to see and understand that Rav Yitzchak Zev is "the true Gaon, Rebbe and Teacher of all of Israel." (ww.Torah.org)
Shabbos: Ta’am HaChaim Vayakhel-Pekudei-HaChodesh 5770
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Showing posts with label Satmar Rebbe. Show all posts
Showing posts with label Satmar Rebbe. Show all posts
Thursday, March 11, 2010
Wednesday, November 25, 2009
Shabbos: Ta’am HaChaim Vayeitzei 5770
שבת טעם החיים ויצא תש"ע
Shabbos: Ta’am HaChaim Vayeitzei 5770
A Dream of Ascent
Introduction
ויחלם והנה סלם מצב ארצה וראשו מגיע השמימה והנה מלאכי אלקים עלים וירדים בו
And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of G-d were ascending and descending on it. (Bereishis 28: 12)
The Torah records how Yaakov was headed to his uncle Lavan in Aram (modern day Iraq) and he stopped off at the site of the Holy Temple. The sun set early and Yaakov dreamt that there was a ladder extending from the earth towards the heaven, and angels of HaShem were ascending and descending on it. The Midrash (Vayikra Rabbah 29:2) relates an intriguing dialogue between HaShem and Yaakov. Yaakov witnesses the ascendancy of various angels of the gentile world, and he sees them all ascending and then descending. When he witnesses the angel of Esau ascending higher and higher, Yaakov asks HaShem if this angel will ever descend. HaShem responds with a verse that states (Ovadiah 1:4) even if you raise your nest like an eagle or if you place your nest amongst the stars, I will bring you down from there – the word of HaShem. This verse alludes to Esav, who throughout history will ascend like an eagle and at the End of Days he will experience his downfall. Subsequently, HaShem instructs Yaakov to ascend the ladder. Yaakov questions HaShem if perhaps he too would ultimately have to descend, and HaShem assured Yaakov that he would not descend. The Midrash concludes that Yaakov did not believe and he did not ascend. This lack of faith is reflected in the verse that states (Tehillim 78:32) nevertheless, they sinned further and did not believe in His wonders. HaShem informed Yaakov that due to his lack of faith, his descendants would be subjugated to the nations of the world in four exiles. Yaakov then became fearful that the exile would last forever. HaShem reassured Yaakov that the gentiles would eventually be decimated but the Jewish People would suffer in this world so that they would be cleansed from their sins for the World to Come.
Yaakov was always ascending, refusing to be complacent
This Midrash is puzzling, as we are not told why Yaakov did not trust in HaShem that his ascension would be for eternity. The simple interpretation of the Midrash is that Yaakov was lacking in faith and was punished that his descendants would suffer in exile. However, we can interpret this Midrash in a positive manner that will explain why Yaakov did not ascend. The Torah records the years of Yaakov in ascending order, i.e. seven years, and one hundred and forty years. The commentators (see Otzar Chaim Parsahas Chaye Sara) write that this variation demonstrates to us that Yaakov led a life of ascendancy. Yaakov was constantly striving for higher spiritual levels and was never complacent with his current situation.
The Vilna Gaon rejects the offer of the angels
It is said that the great Gaon of Vilna (Rabbi Elijah 1720-1797) was approached by angels from on high who offered to study Torah with him. Surprisingly, the Gaon rejected their offer, as he explained that he wished to toil in Torah study and not receive it as a gift.
Yaakov wished to ascend with his own effort
We can understand the above-cited Midrash in a similar vein. The Gemara (Brachos 55b) teaches us that a person’s dreams reflect the thoughts that he has during the day. Given the fact that Yaakov was constantly preoccupied with thoughts so spiritual growth, even in his dreams he was contemplating spiritual ascent. Thus, when HaShem offered him to ascend, he refused. The expression “he did not believe and he did not descend” alludes to the idea that he did not believe in himself, as he was never complacent. Yaakov chose not to ascend, as this would have been tantamount to receiving spirituality on a silver platter. Such a gift was the antithesis of Yaakov’s motif of struggling in this world to achieve the reward.
No pain no gain
We are often presented with situations where we can take the easy route to greatness. Yet, the Mishnah (Avos 5:21) instructs us that commensurate with the struggle is the reward. As the expression goes, “no pain no gain.” One should always embrace the struggle and then he can be certain of the reward that is awaiting him at the end.
The Shabbos connection
The Gemara teaches us that Yaakov reflects Shabbos, which is deemed to be a reward without parameters. During the week one may feel that he is not ascending the spiritual ladder at a quick enough pace. On the Holy Shabbos, however, one should be assured that HaShem affords His Beloved nation with the opportunity to scale the heights of spirituality. HaShem should allow us to realize that despite all our struggles, if we put in the proper effort, we can ascend to the Heavenly Throne and maintain a close relationship with HaShem.
Shabbos Stories
Preparing for the Satmar Rebbe
We are all familiar with the kedusha of the first Satmar Rebbe and we are still in awe of his saintliness. The following two stories illustrate the level of esteem held by other gedolim of him in his generation.
In the Skulener Rebbe’s later years he was very sick. At one point he was advised to see a doctor not far from Kiryas Yoel, the Satmar village in upstate New York, which was home to the Satmar Rebbe. The Skulener Rebbe asked that on the trip upstate he stop by the Satmar Rebbe before the doctor’s appointment for a bracha (blessing) for good health. The meeting between the gabbaim was arranged. The Skulener Rebbe fell asleep in the car ride up to Kiryas Yoel, and when he was awoken by his gabbai he found himself already in Kiryas Yoel. The Rebbe's gabbai had gone in to the Satmar Rebbe, letting the Skulener get his rest, and when he finally woke up the Rebbe he told him that the Satmar Rebbe was waiting for him, “now,” at that exact moment. The Skulener Rebbe, incredulous, said, “vos??” The gabbai repeated, “the Rebbe is waiting for you. I just went in to him a minute ago, and he’s waiting for you right now. We have to go in right now!” The Skulener Rebbe again said, “vos??” The gabbai said, “but you said that you wanted to get the Rebbe’s bracha before you went to the doctor...because you’ve been sick...” The Skulener Rebbe responded with a look of astonishment on his face, “you expect me to go in to see the Satmar Rebbe without preparation? To just start talking to him?” The gabbai pleaded with him. “This is your one chance as we have to get to the doctor’s office, and you can still meet with the Rebbe for a few minutes. You said that you needed his bracha!” The Rebbe told his gabbai that it was out of the question. They turned the car around, and went straight to the doctor’s office. The Skulener Rebbe never met with the Satmar Rebbe again, and never got his bracha. It just wasn’t possible to speak with, and be in the presence of the Satmar Rebbe without lengthy preparations in ruchnius (spirituality).
Rav Segal, the Manchester Rosh Yeshiva was planning a trip to America. One of the fellows from the kollel came up to him, and asked for a favor: “I know that the Rosh Yeshiva is planning on meeting with the Satmar Rebbe during his trip to the States. My wife and I have been trying for years to have a child, but with no success. Would the Rosh Yeshiva be so kind as to get a bracha from the Satmar Rebbe during his meeting?” The Rosh Yeshiva assured him that he would.
Pr4ior to meeting the Rebbe, Rav Segal prepared by engaging in a SIX HOUR MUSSAR SEDER. He cried, and he beseeched, with his head toward shamayim (heaven). Subsequent to his preparations the meeting took place. As Rav Segal was walking back to the car his gabbai said, “oy!! You forgot to ask for the bracha for the avreich at the yeshiva! OK, let’s run back in quickly.” The Rosh Yeshiva said, “vos??” He said, “it’ll take a second, let’s just run back in, as the door is probably still open!” The Rosh Yeshiva said, incredulously, “vos?? You expect me to go in to see the Satmar Rebbe without preparation?” The gabbai pleaded, “but you just came out. You were just in a very lofty state. You prepared for six hours beforehand. And you promised this avreich a bracha from the Satmar Rebbe.” The Rosh Yeshiva said “It’s completely out of the question. I will not walk in to see the Satmar Rebbe without preparing myself properly.” “What do we do??” questioned the Gabbai. “I’ll give him the bracha myself. There’s just no other way.” And so they left, and later flew back to England. The Rosh Yeshiva did give the avreich a bracha, and less than a year later on Rosh Hashanah it was whispered into the Rosh Yeshiva’s ear before tekias shofar that the bracha had come to fruition.
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), who was given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. “All my life there was something that bothered me, and I just figured out the answer,” he said. “On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It’s because angels can’t partake in earthly pleasures. They can't taste food. We don’t want to show them disrespect by eating in front of them, so we say goodbye before we begin our meal,” at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Imrei Yosef of Spinka
The residents of the city of Marmarosh, Romania, suffered from terrible poverty. The Imrei Yosef, Rabbi Yosef Meir Weiss, first Spinka Rebbe, was no exception. He lived in Marmarosh just before moving to Spinka, where he established his dynasty. In Marmarosh he didn’t even have enough money to buy wood to heat his home in the winter. One wealthy follower of the Rebbe owned several forests, and he would send wood to the Rebbe at the beginning of each winter. It was stored in a shed in the Rebbe’s courtyard.
One bitterly cold night a desperate villager stole into the Rebbe’s shed to take some wood. In the pitch dark he felt around for a few loose logs. As he was pulling out a piece of wood, a pile of logs collapsed on him, and he was badly injured. But bleeding and writhing in pain, he was able to suppress his screams of agony lest someone catch him in the act of stealing, and from the Rebbe, no less.
The next day the Rebbe found out about the incident. Word spread around town, and the thief locked himself up in his house. But just what did the Rebbe have to say about the theft? “I am ashamed to open my mouth if a poor, brokenhearted Yid risked such danger in my house because of his terrible poverty.” The Rebbe, in need of that wood to fight off the bitter winter in Marmarosh, didn’t rebuke the man. He didn’t even put a lock on the shed. Instead he put in a request to have lighting installed in the shed, just in case anyone else needed to “borrow” some wood. “If not I would not be able to call this a Jewish home,” said the Spinka Rebbe. And a lantern was lit each night in the courtyard from then on outside the Rebbe’s shed.
Reb Arele Roth and a disenchanted man
Reb Arele Roth, founder of chassidus Shomrei Emunim came to Jerusalem in 1925. He was known for his fervent and emotional style of prayer and worship. In Satu Mare (Satmar), Hungary, at the time, he was viewed as being inordinately intense, and became somewhat of a curiosity. Such was his manner of conducting himself that the students from the Satmar yeshiva were banned from visiting or even laying eyes on him. It is said that he often had to change his shirt up to two times during Shabbos morning prayers. He often stretched out the davening to four or five hours. Such was his intensity. When he moved to Jerusalem in 1925 he had decided to become a sofer (a scribe), but his teacher quickly realized that this was no ordinary human being and, soon after, Reb Arele Roth founded Shomrei Emunim.
On one occasion at a simcha the Rebbe was dancing fervently in the middle of a circle. Amidst his ecstasy he opened his eyes, and noticed a man with a disturbed face, perhaps a misnagid (opponent of chassidim) looking on with contempt. Reb Arele broke the circle, took the man by the hand, and led him into the middle of the circle. He began to dance with him, and looked into his eyes. The man was transformed. Never before had he seen such an expression and, amidst the dancing, never before had he conceived of such ecstasy. The man never looked back. He became a devoted chassid of the Rebbe. Such was Reb Arele’s intensity and influence. (Adapted from http://rebbestories.blogspot.com)
A surgical procedure
In 1854, Rabbi Yehoshua Rokeach, the Belzer Rebbe, suffered from a succession of mysterious ailments. Although he was in much pain, he maintained a cheerful countenance on the outside. His chassidim, however, were greatly worried-not just because of the illnesses themselves, for they were all curable, but because of certain disturbing hints from the Rebbe that his end was near.
The next time the Rebbe’s condition worsened, they decided to spare no expense and bring him to Vienna. There, in the finest medical facility in Europe, they took him to be examined by top specialists. The doctors announced their diagnosis: an immediate and risky operation was urgently necessary.
The Belzer made his preparations. He immersed in the mikveh; he wrote his will; he recited with great emotion the words of the Final Confession. Only then, in an exalted spirit of awe and love of G-d, did he allow himself to be placed on the operating table.
The surgical team assembled around the Rebbe. All awaited the chief surgeon’s signal to the anesthetist to begin his procedure.
Suddenly, to everyone’s surprise, the Rebbe called out to one of the surgeons. After confirming his first name, he said: “Moses? You’re a Jew, aren’t you?” The doctor quietly nodded his head.
Moses, whose given name was actually Moshe Yitzchak, was from a small town called Linden. There he had grown up in a traditional Jewish home. His father had tried his best to provide him a strong Jewish education, but alas, the boy’s heart was drawn in a completely different direction. As his head filled with visions of more cosmopolitan, attracting vistas, he grew further and further from the values of his nurturing home. As soon as he was of age, he left Linden and his distraught parents, and headed for the great metropolis of Vienna.
The first step he took in his new life was to change his name to Moses. Next, he enrolled in a secular school, where thanks to his brilliant mind and determined diligence, he caught up to and surpassed his age-mates by absorbing an extraordinary large amount of material in a relatively short period of time.
Armed with his decree, he was accepted to the medical school of the university, and there too he was highly successful. Soon after, he became established as a first-class physician and surgeon.
Unfortunately, the more he succeeded, the further he drifted from his Jewish roots. No longer could anyone recognize the sophisticated Dr. Moses as the small-town Moshe Yitzchak of Linden.
Although Moses’ nod of affirmation of his Jewish identity was small and unobtrusive, it was noticed by everyone in the room. There was absolute silence when the Rebbe continued: “Moses, do you believe that G-d Al-mighty created the world and conducts it?” After a short hesitation the perplexed Moses answered, “Yes, Rabbi, I do.”
The medical staff looked on in astonishment, but the Rebbe seemed oblivious to their stares as all his attention was focused on the doctor. “And what about Moshiach the righteous one who any moment will come and redeem our people from the exile? Do you believe that, Moses?”
This time Moses was silent longer. He selected his words carefully. “Uh, I believe that there will come a certain time when there will be a redemption, but I don't believe that it will come about through a Messiah, a single person, who will rule over the whole world and everyone will be in awe and fear of him. Such a thing is not within the realm of rational possibility; so I can’t accept it.”
The Belzer Rebbe lifted his head and turned to face Moses directly. He opened wide his powerful eyes, two bright shining orbs radiating kindness and goodness, but also power and authority.
The Rebbe’s penetrating gaze fastened on Moses. He felt it burning into him. He tried to avert his own eyes but was unable. It was as if they were magnetically attached to those of the Rebbe.
The stunned members of the medical team saw their comrade's face turn deathly pale, then blush bright as a beet. Then again white, again red. His whole body was trembling and his hands had begun to shake. They had no idea what to think of this unexpected bizarre interaction, but they realized Moses must be undergoing some sort of spiritual or emotional trauma.
The tension was palpable. Moses was panting and breathing with difficulty as if he had just completed a long-distance run. He tried his best to calm himself and relax, but found himself unable to. The simple fact that someone had asserted control over him with just a glance kept him in internal turmoil.
Finally, the Rebbe averted his eyes from Moses. The surgeon felt his composure return. Then the Rebbe looked at him again, and studied his face, but this time his gaze was caressing. “Nu, Moses, now do you believe that an individual is capable of arousing fear in all those around him with just a glance of the eyes?”
Moses nodded in silent admission.
“Well, Moses, that is exactly how it will be when Moshiach arrives. G-d’s chosen one will rule over the entire world, and everyone will abandon their evil ways and turn towards G-d.”
“The Rebbe is right; I was mistaken,” muttered the abashed physician.
The drama over, the operation was able to take place. Afterwards, it was pronounced a great success, and thousands of chassidim breathed sighs of relief.
Fifteen days later the Belzer was discharged. He boarded the train to return to Belz from Vienna. To the deep sorrow of his followers, however, he never arrived, but went to his eternal reward on 23 Shevat, at age 59, during the course of the journey. Among those that merited to be in the small group of disciples present at the moment that the Rebbe passed on was his devoted chassid, Moshe Yitzchak of Linden. [Translated and freely adapted by Yerachmiel Tilles http://ascentofsafed.com]
Shabbos: Ta’am HaChaim Vayeitzei 5770
Is sponsored liRefuah Shleima Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
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
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Shabbos: Ta’am HaChaim Vayeitzei 5770
A Dream of Ascent
Introduction
ויחלם והנה סלם מצב ארצה וראשו מגיע השמימה והנה מלאכי אלקים עלים וירדים בו
And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of G-d were ascending and descending on it. (Bereishis 28: 12)
The Torah records how Yaakov was headed to his uncle Lavan in Aram (modern day Iraq) and he stopped off at the site of the Holy Temple. The sun set early and Yaakov dreamt that there was a ladder extending from the earth towards the heaven, and angels of HaShem were ascending and descending on it. The Midrash (Vayikra Rabbah 29:2) relates an intriguing dialogue between HaShem and Yaakov. Yaakov witnesses the ascendancy of various angels of the gentile world, and he sees them all ascending and then descending. When he witnesses the angel of Esau ascending higher and higher, Yaakov asks HaShem if this angel will ever descend. HaShem responds with a verse that states (Ovadiah 1:4) even if you raise your nest like an eagle or if you place your nest amongst the stars, I will bring you down from there – the word of HaShem. This verse alludes to Esav, who throughout history will ascend like an eagle and at the End of Days he will experience his downfall. Subsequently, HaShem instructs Yaakov to ascend the ladder. Yaakov questions HaShem if perhaps he too would ultimately have to descend, and HaShem assured Yaakov that he would not descend. The Midrash concludes that Yaakov did not believe and he did not ascend. This lack of faith is reflected in the verse that states (Tehillim 78:32) nevertheless, they sinned further and did not believe in His wonders. HaShem informed Yaakov that due to his lack of faith, his descendants would be subjugated to the nations of the world in four exiles. Yaakov then became fearful that the exile would last forever. HaShem reassured Yaakov that the gentiles would eventually be decimated but the Jewish People would suffer in this world so that they would be cleansed from their sins for the World to Come.
Yaakov was always ascending, refusing to be complacent
This Midrash is puzzling, as we are not told why Yaakov did not trust in HaShem that his ascension would be for eternity. The simple interpretation of the Midrash is that Yaakov was lacking in faith and was punished that his descendants would suffer in exile. However, we can interpret this Midrash in a positive manner that will explain why Yaakov did not ascend. The Torah records the years of Yaakov in ascending order, i.e. seven years, and one hundred and forty years. The commentators (see Otzar Chaim Parsahas Chaye Sara) write that this variation demonstrates to us that Yaakov led a life of ascendancy. Yaakov was constantly striving for higher spiritual levels and was never complacent with his current situation.
The Vilna Gaon rejects the offer of the angels
It is said that the great Gaon of Vilna (Rabbi Elijah 1720-1797) was approached by angels from on high who offered to study Torah with him. Surprisingly, the Gaon rejected their offer, as he explained that he wished to toil in Torah study and not receive it as a gift.
Yaakov wished to ascend with his own effort
We can understand the above-cited Midrash in a similar vein. The Gemara (Brachos 55b) teaches us that a person’s dreams reflect the thoughts that he has during the day. Given the fact that Yaakov was constantly preoccupied with thoughts so spiritual growth, even in his dreams he was contemplating spiritual ascent. Thus, when HaShem offered him to ascend, he refused. The expression “he did not believe and he did not descend” alludes to the idea that he did not believe in himself, as he was never complacent. Yaakov chose not to ascend, as this would have been tantamount to receiving spirituality on a silver platter. Such a gift was the antithesis of Yaakov’s motif of struggling in this world to achieve the reward.
No pain no gain
We are often presented with situations where we can take the easy route to greatness. Yet, the Mishnah (Avos 5:21) instructs us that commensurate with the struggle is the reward. As the expression goes, “no pain no gain.” One should always embrace the struggle and then he can be certain of the reward that is awaiting him at the end.
The Shabbos connection
The Gemara teaches us that Yaakov reflects Shabbos, which is deemed to be a reward without parameters. During the week one may feel that he is not ascending the spiritual ladder at a quick enough pace. On the Holy Shabbos, however, one should be assured that HaShem affords His Beloved nation with the opportunity to scale the heights of spirituality. HaShem should allow us to realize that despite all our struggles, if we put in the proper effort, we can ascend to the Heavenly Throne and maintain a close relationship with HaShem.
Shabbos Stories
Preparing for the Satmar Rebbe
We are all familiar with the kedusha of the first Satmar Rebbe and we are still in awe of his saintliness. The following two stories illustrate the level of esteem held by other gedolim of him in his generation.
In the Skulener Rebbe’s later years he was very sick. At one point he was advised to see a doctor not far from Kiryas Yoel, the Satmar village in upstate New York, which was home to the Satmar Rebbe. The Skulener Rebbe asked that on the trip upstate he stop by the Satmar Rebbe before the doctor’s appointment for a bracha (blessing) for good health. The meeting between the gabbaim was arranged. The Skulener Rebbe fell asleep in the car ride up to Kiryas Yoel, and when he was awoken by his gabbai he found himself already in Kiryas Yoel. The Rebbe's gabbai had gone in to the Satmar Rebbe, letting the Skulener get his rest, and when he finally woke up the Rebbe he told him that the Satmar Rebbe was waiting for him, “now,” at that exact moment. The Skulener Rebbe, incredulous, said, “vos??” The gabbai repeated, “the Rebbe is waiting for you. I just went in to him a minute ago, and he’s waiting for you right now. We have to go in right now!” The Skulener Rebbe again said, “vos??” The gabbai said, “but you said that you wanted to get the Rebbe’s bracha before you went to the doctor...because you’ve been sick...” The Skulener Rebbe responded with a look of astonishment on his face, “you expect me to go in to see the Satmar Rebbe without preparation? To just start talking to him?” The gabbai pleaded with him. “This is your one chance as we have to get to the doctor’s office, and you can still meet with the Rebbe for a few minutes. You said that you needed his bracha!” The Rebbe told his gabbai that it was out of the question. They turned the car around, and went straight to the doctor’s office. The Skulener Rebbe never met with the Satmar Rebbe again, and never got his bracha. It just wasn’t possible to speak with, and be in the presence of the Satmar Rebbe without lengthy preparations in ruchnius (spirituality).
Rav Segal, the Manchester Rosh Yeshiva was planning a trip to America. One of the fellows from the kollel came up to him, and asked for a favor: “I know that the Rosh Yeshiva is planning on meeting with the Satmar Rebbe during his trip to the States. My wife and I have been trying for years to have a child, but with no success. Would the Rosh Yeshiva be so kind as to get a bracha from the Satmar Rebbe during his meeting?” The Rosh Yeshiva assured him that he would.
Pr4ior to meeting the Rebbe, Rav Segal prepared by engaging in a SIX HOUR MUSSAR SEDER. He cried, and he beseeched, with his head toward shamayim (heaven). Subsequent to his preparations the meeting took place. As Rav Segal was walking back to the car his gabbai said, “oy!! You forgot to ask for the bracha for the avreich at the yeshiva! OK, let’s run back in quickly.” The Rosh Yeshiva said, “vos??” He said, “it’ll take a second, let’s just run back in, as the door is probably still open!” The Rosh Yeshiva said, incredulously, “vos?? You expect me to go in to see the Satmar Rebbe without preparation?” The gabbai pleaded, “but you just came out. You were just in a very lofty state. You prepared for six hours beforehand. And you promised this avreich a bracha from the Satmar Rebbe.” The Rosh Yeshiva said “It’s completely out of the question. I will not walk in to see the Satmar Rebbe without preparing myself properly.” “What do we do??” questioned the Gabbai. “I’ll give him the bracha myself. There’s just no other way.” And so they left, and later flew back to England. The Rosh Yeshiva did give the avreich a bracha, and less than a year later on Rosh Hashanah it was whispered into the Rosh Yeshiva’s ear before tekias shofar that the bracha had come to fruition.
Rizhiner and the Tzemach Tzaddik
The Tzemach Tzaddik was the son-in-law of the holy Rizhiner Rebbe. The Rizhiner was known for his riches and malchus (royalty), but for all of his material wealth, he was on a very high, exalted level. When it came to physical matters such as eating he took after the tradition of his grandfather, Reb Avrohom the Malach (the angel), who was given this title for his reluctance to partake in earthly delights such as food.
One day when the Tzemach Tzaddik and the Rizhiner were engaged in a meal, the Rizhiner put his fork down after he was only half way through with his meal. When the Tzemach Tzaddik questioned him the Rizhiner said that before he was born, he had made a deal with his neshama (soul), only to eat enough to get by, and not a morsel more. The Tzemach Tzaddik then commented that he just realized something. “All my life there was something that bothered me, and I just figured out the answer,” he said. “On Friday night we sing shalom aleichem, welcoming the angels that accompany us home from shul into our homes. But then, just a short while later, we sing tzeischem lishalom, bidding them farewell. Why do we send them away so soon? Now I realize why. It’s because angels can’t partake in earthly pleasures. They can't taste food. We don’t want to show them disrespect by eating in front of them, so we say goodbye before we begin our meal,” at which point the Tzemach Tzaddik put down his fork, indicating that he was in the presence of a malach at that moment, the Rizhiner himself.
Imrei Yosef of Spinka
The residents of the city of Marmarosh, Romania, suffered from terrible poverty. The Imrei Yosef, Rabbi Yosef Meir Weiss, first Spinka Rebbe, was no exception. He lived in Marmarosh just before moving to Spinka, where he established his dynasty. In Marmarosh he didn’t even have enough money to buy wood to heat his home in the winter. One wealthy follower of the Rebbe owned several forests, and he would send wood to the Rebbe at the beginning of each winter. It was stored in a shed in the Rebbe’s courtyard.
One bitterly cold night a desperate villager stole into the Rebbe’s shed to take some wood. In the pitch dark he felt around for a few loose logs. As he was pulling out a piece of wood, a pile of logs collapsed on him, and he was badly injured. But bleeding and writhing in pain, he was able to suppress his screams of agony lest someone catch him in the act of stealing, and from the Rebbe, no less.
The next day the Rebbe found out about the incident. Word spread around town, and the thief locked himself up in his house. But just what did the Rebbe have to say about the theft? “I am ashamed to open my mouth if a poor, brokenhearted Yid risked such danger in my house because of his terrible poverty.” The Rebbe, in need of that wood to fight off the bitter winter in Marmarosh, didn’t rebuke the man. He didn’t even put a lock on the shed. Instead he put in a request to have lighting installed in the shed, just in case anyone else needed to “borrow” some wood. “If not I would not be able to call this a Jewish home,” said the Spinka Rebbe. And a lantern was lit each night in the courtyard from then on outside the Rebbe’s shed.
Reb Arele Roth and a disenchanted man
Reb Arele Roth, founder of chassidus Shomrei Emunim came to Jerusalem in 1925. He was known for his fervent and emotional style of prayer and worship. In Satu Mare (Satmar), Hungary, at the time, he was viewed as being inordinately intense, and became somewhat of a curiosity. Such was his manner of conducting himself that the students from the Satmar yeshiva were banned from visiting or even laying eyes on him. It is said that he often had to change his shirt up to two times during Shabbos morning prayers. He often stretched out the davening to four or five hours. Such was his intensity. When he moved to Jerusalem in 1925 he had decided to become a sofer (a scribe), but his teacher quickly realized that this was no ordinary human being and, soon after, Reb Arele Roth founded Shomrei Emunim.
On one occasion at a simcha the Rebbe was dancing fervently in the middle of a circle. Amidst his ecstasy he opened his eyes, and noticed a man with a disturbed face, perhaps a misnagid (opponent of chassidim) looking on with contempt. Reb Arele broke the circle, took the man by the hand, and led him into the middle of the circle. He began to dance with him, and looked into his eyes. The man was transformed. Never before had he seen such an expression and, amidst the dancing, never before had he conceived of such ecstasy. The man never looked back. He became a devoted chassid of the Rebbe. Such was Reb Arele’s intensity and influence. (Adapted from http://rebbestories.blogspot.com)
A surgical procedure
In 1854, Rabbi Yehoshua Rokeach, the Belzer Rebbe, suffered from a succession of mysterious ailments. Although he was in much pain, he maintained a cheerful countenance on the outside. His chassidim, however, were greatly worried-not just because of the illnesses themselves, for they were all curable, but because of certain disturbing hints from the Rebbe that his end was near.
The next time the Rebbe’s condition worsened, they decided to spare no expense and bring him to Vienna. There, in the finest medical facility in Europe, they took him to be examined by top specialists. The doctors announced their diagnosis: an immediate and risky operation was urgently necessary.
The Belzer made his preparations. He immersed in the mikveh; he wrote his will; he recited with great emotion the words of the Final Confession. Only then, in an exalted spirit of awe and love of G-d, did he allow himself to be placed on the operating table.
The surgical team assembled around the Rebbe. All awaited the chief surgeon’s signal to the anesthetist to begin his procedure.
Suddenly, to everyone’s surprise, the Rebbe called out to one of the surgeons. After confirming his first name, he said: “Moses? You’re a Jew, aren’t you?” The doctor quietly nodded his head.
Moses, whose given name was actually Moshe Yitzchak, was from a small town called Linden. There he had grown up in a traditional Jewish home. His father had tried his best to provide him a strong Jewish education, but alas, the boy’s heart was drawn in a completely different direction. As his head filled with visions of more cosmopolitan, attracting vistas, he grew further and further from the values of his nurturing home. As soon as he was of age, he left Linden and his distraught parents, and headed for the great metropolis of Vienna.
The first step he took in his new life was to change his name to Moses. Next, he enrolled in a secular school, where thanks to his brilliant mind and determined diligence, he caught up to and surpassed his age-mates by absorbing an extraordinary large amount of material in a relatively short period of time.
Armed with his decree, he was accepted to the medical school of the university, and there too he was highly successful. Soon after, he became established as a first-class physician and surgeon.
Unfortunately, the more he succeeded, the further he drifted from his Jewish roots. No longer could anyone recognize the sophisticated Dr. Moses as the small-town Moshe Yitzchak of Linden.
Although Moses’ nod of affirmation of his Jewish identity was small and unobtrusive, it was noticed by everyone in the room. There was absolute silence when the Rebbe continued: “Moses, do you believe that G-d Al-mighty created the world and conducts it?” After a short hesitation the perplexed Moses answered, “Yes, Rabbi, I do.”
The medical staff looked on in astonishment, but the Rebbe seemed oblivious to their stares as all his attention was focused on the doctor. “And what about Moshiach the righteous one who any moment will come and redeem our people from the exile? Do you believe that, Moses?”
This time Moses was silent longer. He selected his words carefully. “Uh, I believe that there will come a certain time when there will be a redemption, but I don't believe that it will come about through a Messiah, a single person, who will rule over the whole world and everyone will be in awe and fear of him. Such a thing is not within the realm of rational possibility; so I can’t accept it.”
The Belzer Rebbe lifted his head and turned to face Moses directly. He opened wide his powerful eyes, two bright shining orbs radiating kindness and goodness, but also power and authority.
The Rebbe’s penetrating gaze fastened on Moses. He felt it burning into him. He tried to avert his own eyes but was unable. It was as if they were magnetically attached to those of the Rebbe.
The stunned members of the medical team saw their comrade's face turn deathly pale, then blush bright as a beet. Then again white, again red. His whole body was trembling and his hands had begun to shake. They had no idea what to think of this unexpected bizarre interaction, but they realized Moses must be undergoing some sort of spiritual or emotional trauma.
The tension was palpable. Moses was panting and breathing with difficulty as if he had just completed a long-distance run. He tried his best to calm himself and relax, but found himself unable to. The simple fact that someone had asserted control over him with just a glance kept him in internal turmoil.
Finally, the Rebbe averted his eyes from Moses. The surgeon felt his composure return. Then the Rebbe looked at him again, and studied his face, but this time his gaze was caressing. “Nu, Moses, now do you believe that an individual is capable of arousing fear in all those around him with just a glance of the eyes?”
Moses nodded in silent admission.
“Well, Moses, that is exactly how it will be when Moshiach arrives. G-d’s chosen one will rule over the entire world, and everyone will abandon their evil ways and turn towards G-d.”
“The Rebbe is right; I was mistaken,” muttered the abashed physician.
The drama over, the operation was able to take place. Afterwards, it was pronounced a great success, and thousands of chassidim breathed sighs of relief.
Fifteen days later the Belzer was discharged. He boarded the train to return to Belz from Vienna. To the deep sorrow of his followers, however, he never arrived, but went to his eternal reward on 23 Shevat, at age 59, during the course of the journey. Among those that merited to be in the small group of disciples present at the moment that the Rebbe passed on was his devoted chassid, Moshe Yitzchak of Linden. [Translated and freely adapted by Yerachmiel Tilles http://ascentofsafed.com]
Shabbos: Ta’am HaChaim Vayeitzei 5770
Is sponsored liRefuah Shleima Refoel Chaim Simcha ben Devorah Aliza bisoch shaar cholei Yisroel
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.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, August 20, 2009
Shabbos: Ta’am HaChaim Parashas Shoftim 5769
שבת טעם החיים פרשת שופטים תשס"ט
Shabbos: Ta’am HaChaim Parashas Shoftim 5769
Judges and kings
Introduction
In this week’s parashah we learn of the mitzvah of appointing Shoftim, judges, and subsequently we learn of the mitzvah to appoint a king over the Jewish People. While the function of the judge is to adjudicate rulings between quarreling parties, the function of the king is to rule over the people in a fair but firm manner. The question, however, is why the Torah mentions a reward for the people if they appoint proper judges, whereas there is no mention of any benefit to the people if they appoint a worthy king. To compound this issue, the Radak (Shmuel I 8:5) elaborates on the issue of why HaShem was disturbed when in the times of Shmuel, the Jewish People asked for a king, if the Torah itself lists the appointment of a king as a mitzvah. The Radak suggest that the fault of the people was that they requested a king for their own purposes and with this they demonstrated a lack of faith in HaShem. There is, however, another issue that must be examined regarding the two mitzvos of appointing judges and of appointing a king.
Justice creates kindness
It would seem that the two mitzvos of appointing judges and appointing a king are mutually exclusive. Nonetheless, given the fact that both of these mitzvos are enumerated consecutively in the same parasha, the Torah may be alluding to a profound idea that is applicable in our daily lives. The appointment of judges is necessary as people are by nature contentious, and the judges will be able to arbitrate disputes. The necessity of a king, however, is not as apparent. It is said (Mishlei 29:4) melech bimishpat yaamid aretz, through justice a king establishes a land. The Sfas Emes (Shoftim 5654) notes that the world was created with kindness, so it would seem that justice is the antithesis of the world’s existence. The answer to this question, writes the Sfas Emes, is that when we mete out justice amongst ourselves, and certainly when one judges himself by reflecting his ways, then HaShem is aroused to mercy and the justice is sweetened. Thus, it is essentially through justice that the world is sustained.
A king leads to fear of Heaven
Let us then examine the function of the king. In essence, the king performs the same function as the judge, and that is to arbitrate justice. Yet, the Torah does not mention any aspect of justice regarding the appointment of a king. Rather, the Torah focuses on the king carrying a Sefer Torah with him at all times, so that he will learn to fear HaShem. The Sfas Emes (Ibid 5664) explains that the Jewish People only required a king when they were lacking in their fear of Heaven. The king himself would draw his fear of Heaven from the Torah. Thus, Shmuel rebuked the nation for requesting a king, because if they had the proper fear of Heaven, they would not need a king. Once they did not have the requisite fear of Heaven, a king for a king was a mitzvah as by having a king they would gain fear of Heaven. The Sfas Emes adds that through the fear of a gentile king, one could come to fear of punishment, whereas through a Jewish king, one can attain the level of fear that is referred to as yiras haromimus , fear of the exalted one. The reason of this is because HaShem chooses the Jewish king and the people are then afraid of the king, and this leads them to fear the exaltedness of HaShem. Ultimately, every Jew is required to have this yiras haromimus so that the fear of HaShem permeates everyone that the person comes into contact with.
The Shabbos connection
Based on the words of the Safes Ems regarding the function of a king, we can better understand the juxtaposition of the two mitzvos of appointing judges and appointing king. The appointment of judges is so that fear of punishment is instilled within the people. Appointing a king, although not desirable, achieves the result of instilling in the Jewish People a fear of HaShem’s exaltedness. In a similar vein, throughout the week we perform mitzvos and desist from sinning because we are afraid of HaShem’s punishment. On the Holy Shabbos, however, when, in the words of the Zohar, kol dinin misabrin minah, all judgments depart from her, there is only love of HaShem and fear of His exaltedness. It is for this reason that in the Shabbos prayers we constantly recite the words yismichu vimalchuscha, rejoice in Your kingship, as on Shabbos we need not be afraid of HaShem’s Divine Justice. Rather, we fear HaShem for His exaltedness, and this fear facilitates our outpouring of love for HaShem.
Shabbos Stories
Shabbos belongs to every Jew
When the fourth Gerrer Rebbe, the Beis Yisroel, lived in Haifa, his chassidim would gather under the balcony to his house every Seudas shlishis (third meal on Shabbos), and the Rebbe would give over his most inspirational words of Torah for the week. On one particular Shabbos, after the Chassidim had congregated under the balcony, the Rebbe was nowhere to be seen. His Chassidim looked around until someone spotted the Rebbe at the corner, bent over, talking to someone in a car at a red light. Word spread among the group, and no one could believe the site! There was the Rebbe talking to someone in a car on Shabbos! A few Chassidim rushed over, and overheard the following being said by the Rebbe in a voice of great enthusiasm: “Yes, it’s yours too! It doesn't only belong to me; it belongs to you as well! Shabbos is for every Jew. It doesn’t matter that I dress one way and that you dress another. Each one of us is a tzelem Elokim (created in the image of G-d). Perhaps you’ve never been privileged to experience the joys of Shabbos, so now it is time!” With that the Rebbe invited the man in the car over for the following Shabbos. He pointed to the house, and told him that he would be in for otherworldly pleasures if he were to come. The man became a frequent guest of the Rebbe and, in time, became shomer Shabbos.
Kindness will work better
In a similar story a number of years ago there was a young rebel who decided to go speeding through the streets of Mea Shearim on a Shabbos afternoon with his radio at full volume. As you could imagine, the indignant shouts of “Shabbos, Shabbos!” could be heard block in and block out. The indentations on the car from the stones hurled by angry Chassidim had already become evident after a few blocks. But at the end of a long street, up which this driver was heading, stood a Chosid. Bedecked in shtreimel, bekishe, and full Shabbos regalia, he stood firmly and resolutely in the middle of the street with his hand straight out. The driver had no choice but to stop. The Chosid let down his arm, and walked to the driver’s side of the car. “How would you like to come to my house for a Shabbos meal?” he asked warmly with a bright smile on his face. “How would I like to what???” asked the driver. The Chosid repeated, “How would you like to come to my house for a Shabbos meal? I would LOVE to have you at my house for a Shabbos meal.” The driver was dumbfounded! What happened to all of the yelling? What happened to all of the hateful stares? He literally didn't know how to react. The Chosid continued, “Perhaps you’ve never celebrated a Shabbos in full form. I want to show you what it's like. I would really love to have you over next week.” After a few more minutes of convincing, the driver really didn’t know what else to do but accept. He took the address, managed to find a yarmulke the next week, and actually made it to the chosid's house for Shabbos. The rebel had no idea that one day he would become shomer Shabbos.
A father to the community and a Rebbe at home
Shortly after he had arrived in America, a young Chassid was discussing the naming of his newly born son with the Satmar Rav, in the presence of another rabbi. “My grandfather was a very good Jew,” he said.
“His name would be a fine choice for your son,” commented the Rebbe.
“But several of my nephews and cousins already carry his name. On the other hand, my father-in-law has no one named after him.”
“That should certainly be taken into consideration.”
“However …”
And so it continued. After the young father left, the other visitor asked the Rebbe why he permitted himself to become so involved with trivia.
“In the old country, I was a father at home, and could be a Rebbe in the city. But here,” the Rebbe sighed, “this is simply not suitable. I have to be a father to my community, and a Rebbe at home.”
A limit to the teasing
An alumnus of a Lithuanian-type yeshiva in Israel sat near the Rebbe at his Pesach Seder. The Rebbe was amused at his guest’s pompous measuring of the precise portion of food and drinks required for the rituals (even though the Rebbe himself was no less fastidious). As the guest prepared his matzos, the Rebbe asked him, “Are you sure it’s the right shiyur (required amount)?” Similarly, after he ate the marror, and later when he eyed his afikomen before consuming it, the Rebbe smilingly asked, “Is it the shiyur?”
Finally, the fellow put down his matzah and said, “Rebbe I’m not sure. But isn’t it the shiyur of tcheppen (teasing)?”
The Rebbe was deeply disturbed that he had actually offended the man with remarks that he had only meant as a friendly exchange. He begged his forgiveness again and again, as was his habit when he felt he had mistreated someone. Finally he asked him, “Please see me right after Yom Tov.”
When the man reported to the Rebbe, he asked, “Why are you here? Why did you come to America?”
“I’m here because I must raise five to six thousand dollars to marry off my daughter.”
“I’ll get the money for you. And please - any children that you will be marrying off in the future - come here and I’ll take care of your financial needs.”
The Satmar Rav was not satisfied until he had financed the weddings of the man’s four daughters.
Shabbos: Ta’am HaChaim
Parashas Shoftim 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Shoftim 5769
Judges and kings
Introduction
In this week’s parashah we learn of the mitzvah of appointing Shoftim, judges, and subsequently we learn of the mitzvah to appoint a king over the Jewish People. While the function of the judge is to adjudicate rulings between quarreling parties, the function of the king is to rule over the people in a fair but firm manner. The question, however, is why the Torah mentions a reward for the people if they appoint proper judges, whereas there is no mention of any benefit to the people if they appoint a worthy king. To compound this issue, the Radak (Shmuel I 8:5) elaborates on the issue of why HaShem was disturbed when in the times of Shmuel, the Jewish People asked for a king, if the Torah itself lists the appointment of a king as a mitzvah. The Radak suggest that the fault of the people was that they requested a king for their own purposes and with this they demonstrated a lack of faith in HaShem. There is, however, another issue that must be examined regarding the two mitzvos of appointing judges and of appointing a king.
Justice creates kindness
It would seem that the two mitzvos of appointing judges and appointing a king are mutually exclusive. Nonetheless, given the fact that both of these mitzvos are enumerated consecutively in the same parasha, the Torah may be alluding to a profound idea that is applicable in our daily lives. The appointment of judges is necessary as people are by nature contentious, and the judges will be able to arbitrate disputes. The necessity of a king, however, is not as apparent. It is said (Mishlei 29:4) melech bimishpat yaamid aretz, through justice a king establishes a land. The Sfas Emes (Shoftim 5654) notes that the world was created with kindness, so it would seem that justice is the antithesis of the world’s existence. The answer to this question, writes the Sfas Emes, is that when we mete out justice amongst ourselves, and certainly when one judges himself by reflecting his ways, then HaShem is aroused to mercy and the justice is sweetened. Thus, it is essentially through justice that the world is sustained.
A king leads to fear of Heaven
Let us then examine the function of the king. In essence, the king performs the same function as the judge, and that is to arbitrate justice. Yet, the Torah does not mention any aspect of justice regarding the appointment of a king. Rather, the Torah focuses on the king carrying a Sefer Torah with him at all times, so that he will learn to fear HaShem. The Sfas Emes (Ibid 5664) explains that the Jewish People only required a king when they were lacking in their fear of Heaven. The king himself would draw his fear of Heaven from the Torah. Thus, Shmuel rebuked the nation for requesting a king, because if they had the proper fear of Heaven, they would not need a king. Once they did not have the requisite fear of Heaven, a king for a king was a mitzvah as by having a king they would gain fear of Heaven. The Sfas Emes adds that through the fear of a gentile king, one could come to fear of punishment, whereas through a Jewish king, one can attain the level of fear that is referred to as yiras haromimus , fear of the exalted one. The reason of this is because HaShem chooses the Jewish king and the people are then afraid of the king, and this leads them to fear the exaltedness of HaShem. Ultimately, every Jew is required to have this yiras haromimus so that the fear of HaShem permeates everyone that the person comes into contact with.
The Shabbos connection
Based on the words of the Safes Ems regarding the function of a king, we can better understand the juxtaposition of the two mitzvos of appointing judges and appointing king. The appointment of judges is so that fear of punishment is instilled within the people. Appointing a king, although not desirable, achieves the result of instilling in the Jewish People a fear of HaShem’s exaltedness. In a similar vein, throughout the week we perform mitzvos and desist from sinning because we are afraid of HaShem’s punishment. On the Holy Shabbos, however, when, in the words of the Zohar, kol dinin misabrin minah, all judgments depart from her, there is only love of HaShem and fear of His exaltedness. It is for this reason that in the Shabbos prayers we constantly recite the words yismichu vimalchuscha, rejoice in Your kingship, as on Shabbos we need not be afraid of HaShem’s Divine Justice. Rather, we fear HaShem for His exaltedness, and this fear facilitates our outpouring of love for HaShem.
Shabbos Stories
Shabbos belongs to every Jew
When the fourth Gerrer Rebbe, the Beis Yisroel, lived in Haifa, his chassidim would gather under the balcony to his house every Seudas shlishis (third meal on Shabbos), and the Rebbe would give over his most inspirational words of Torah for the week. On one particular Shabbos, after the Chassidim had congregated under the balcony, the Rebbe was nowhere to be seen. His Chassidim looked around until someone spotted the Rebbe at the corner, bent over, talking to someone in a car at a red light. Word spread among the group, and no one could believe the site! There was the Rebbe talking to someone in a car on Shabbos! A few Chassidim rushed over, and overheard the following being said by the Rebbe in a voice of great enthusiasm: “Yes, it’s yours too! It doesn't only belong to me; it belongs to you as well! Shabbos is for every Jew. It doesn’t matter that I dress one way and that you dress another. Each one of us is a tzelem Elokim (created in the image of G-d). Perhaps you’ve never been privileged to experience the joys of Shabbos, so now it is time!” With that the Rebbe invited the man in the car over for the following Shabbos. He pointed to the house, and told him that he would be in for otherworldly pleasures if he were to come. The man became a frequent guest of the Rebbe and, in time, became shomer Shabbos.
Kindness will work better
In a similar story a number of years ago there was a young rebel who decided to go speeding through the streets of Mea Shearim on a Shabbos afternoon with his radio at full volume. As you could imagine, the indignant shouts of “Shabbos, Shabbos!” could be heard block in and block out. The indentations on the car from the stones hurled by angry Chassidim had already become evident after a few blocks. But at the end of a long street, up which this driver was heading, stood a Chosid. Bedecked in shtreimel, bekishe, and full Shabbos regalia, he stood firmly and resolutely in the middle of the street with his hand straight out. The driver had no choice but to stop. The Chosid let down his arm, and walked to the driver’s side of the car. “How would you like to come to my house for a Shabbos meal?” he asked warmly with a bright smile on his face. “How would I like to what???” asked the driver. The Chosid repeated, “How would you like to come to my house for a Shabbos meal? I would LOVE to have you at my house for a Shabbos meal.” The driver was dumbfounded! What happened to all of the yelling? What happened to all of the hateful stares? He literally didn't know how to react. The Chosid continued, “Perhaps you’ve never celebrated a Shabbos in full form. I want to show you what it's like. I would really love to have you over next week.” After a few more minutes of convincing, the driver really didn’t know what else to do but accept. He took the address, managed to find a yarmulke the next week, and actually made it to the chosid's house for Shabbos. The rebel had no idea that one day he would become shomer Shabbos.
A father to the community and a Rebbe at home
Shortly after he had arrived in America, a young Chassid was discussing the naming of his newly born son with the Satmar Rav, in the presence of another rabbi. “My grandfather was a very good Jew,” he said.
“His name would be a fine choice for your son,” commented the Rebbe.
“But several of my nephews and cousins already carry his name. On the other hand, my father-in-law has no one named after him.”
“That should certainly be taken into consideration.”
“However …”
And so it continued. After the young father left, the other visitor asked the Rebbe why he permitted himself to become so involved with trivia.
“In the old country, I was a father at home, and could be a Rebbe in the city. But here,” the Rebbe sighed, “this is simply not suitable. I have to be a father to my community, and a Rebbe at home.”
A limit to the teasing
An alumnus of a Lithuanian-type yeshiva in Israel sat near the Rebbe at his Pesach Seder. The Rebbe was amused at his guest’s pompous measuring of the precise portion of food and drinks required for the rituals (even though the Rebbe himself was no less fastidious). As the guest prepared his matzos, the Rebbe asked him, “Are you sure it’s the right shiyur (required amount)?” Similarly, after he ate the marror, and later when he eyed his afikomen before consuming it, the Rebbe smilingly asked, “Is it the shiyur?”
Finally, the fellow put down his matzah and said, “Rebbe I’m not sure. But isn’t it the shiyur of tcheppen (teasing)?”
The Rebbe was deeply disturbed that he had actually offended the man with remarks that he had only meant as a friendly exchange. He begged his forgiveness again and again, as was his habit when he felt he had mistreated someone. Finally he asked him, “Please see me right after Yom Tov.”
When the man reported to the Rebbe, he asked, “Why are you here? Why did you come to America?”
“I’m here because I must raise five to six thousand dollars to marry off my daughter.”
“I’ll get the money for you. And please - any children that you will be marrying off in the future - come here and I’ll take care of your financial needs.”
The Satmar Rav was not satisfied until he had financed the weddings of the man’s four daughters.
Shabbos: Ta’am HaChaim
Parashas Shoftim 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
Please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Friday, January 30, 2009
Shabbos: Ta’am HaChaim Parashas Bo 5769
שבת טעם החיים פרשת בא תשס"ט
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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