שבת טעם החיים שופטים תש"ע
Shabbos: Ta’am HaChaim Shoftim 5770
The True King
Introduction
כי תבוא אל הארץ אשר ה' אלקיך נתן לך וירשתה וישבת בה ואמרת אשימה עלי מלך ככל הגוים אשר סביבותי, when you come to the Land that HaShem, your G-d, gives you, and possess it, and settle in it, and you will say, “I will set a king over myself, like all the nations that are around me.” (Devarim 17: 14)
In this week’s parasha the Torah discusses the mitzvah of appointing a king. It is said (Devarim 17: 14-15) ki savo el haaretz asher HaShem Elokecho nosein loch virishtah viyashavta bah viamarta asimah alai melech kichol hagoyim asher sivivosai som tasim alecho melech asher yivchar HaShem Elokecho bo mikerev achecho tasim alecho melech lo suchal laseis alecho ish nachri asher lo achicha hu, when you come to the Land that HaShem, your G-d, gives you, and possess it, and settle in it, and you will say, “I will set a king over myself, like all the nations that are around me.” You shall surely set over yourself a king whom HaShem, your G-d, shall choose; from among your brethren shall you set a king over yourself; you cannot place a king over yourself a foreign man, who is not your brother. The Torah then continues to list the rules that apply to a Jewish king. There are a few questions that must be raised regarding a Jewish king. While all the enumerators of the mitzvos reckon appointing a king as a mitzvah, the Torah seems to indicate that the appointment of a king only applies when the people request a king. Furthermore, in the Book of Shmuel (Chapters 8-12) it is recorded that the people asked for a king and Shmuel the Prophet rebuked them for their request. One must wonder what was wrong with asking for a king if the Torah enumerates appointing a king as a mitzvah. The Radak in the Book of Shmuel elaborates on this issue, and the commentators on the Torah here also discusses this question at length. There is another difficulty with the fact that Shmuel rebuked the people. Yaakov blessed his son Yehudah that his kingship would be perpetuated, and this was reflected in the kingship of Dovid and his descendants, and ultimately in Moshiach, who will be a descendant of Yehudah and Dovid. Was the request of the people in the time of Shmuel merely poor timing or is there a deeper explanation for Shmuel faulting them in their request?
Who is the true king?
In order to answer these questions, we first have to understand the definition of a king. The Ibn Ezra (Bamidbar 6:7) writes that the true king is one who is free from the blandishments of his Evil Inclination. This idea, however, requires explanation. Is the term king merely a borrowed term, and the only king is one who resists temptation? Furthermore, if this was the case, how can we understand that Dovid Hamelech was the true Jewish king, when on some level he succumbed to temptation when he took Bassheva while she was married?
A true king is someone who is self effacing and resists temptation
In the time of the judges who preceded the era of kings, it is said (Shoftim 21:25) bayamim haheim ain melech biYisroel ish hayashar bieinav yaaseh, in those days there was no king in Israel; a man would do whatever seemed proper in his eyes. The simple interpretation of this verse is that since there was no Jewish king, every person acted in a carefree manner. The Chasam Sofer, however, explains this verse in a positive light. He writes that there was no king of the Jewish People, and this was appropriate, as every person knew how to act properly. Furthermore, the Sfas Emes writes that the Mishnah in Avos (3:2) states that if not for the fear of the king, every man would swallow his friends up alive. Nonetheless, if people feared HaShem there would be no need for a king. The concept of a king, writes the Sfas Emes, is because through fearing the king one will come to fear HaShem. Thus, we see that there really is no need for a king over the people, as every man should be a king over himself. This idea is akin to what the commentators write regarding the Mishkan. Prior to the sin of the Golden Calf, there was no need for a Mishkan, as everyone was able to contain the Divine Presence within himself. Once the Jewish People sinned, however, they required a Mishkan as a resting place for the Divine Presence. The Sefarim write that Yehudah and Dovid HaMelech were both self effacing. This means that while they were considered to be kings, they viewed themselves as insignificant and unworthy of leadership. The true king is one who resists temptation, as temptation usually stems from arrogance. This is reflected in the statement of the Gemara (Sanhedrin 110a) that Korach and his entourage accused Moshe of committing adultery. It was only the arrogance of Korach that allowed him to detract from Moshe’s status as a king, and Korach accused Moshe himself of arrogance and hording all the titles for himself and Aharon. The natural sequel to such an accusation is that Moshe should be accused of adultery. Yehudah and Dovid were on such lofty spiritual levels that what appears to us a sin was in reality a sign of their kingship. They were self effacing and had complete control over their desires. The Medrash (Bereishis Rabbah 85:8) states that an angel pushed Yehudah towards Tamar, and the Gemara (Avodah Zara 5a) states that Dovid only acted as he did to demonstrate repentance to future generations. We now have a new definition of a king. A true king is not a monarch with royal robes and obedient subjects. Rather, a genuine king is the person who conquers his Evil Inclination and is humble. This is the king that the nation should seek to appoint.
The Shabbos connection
We are now in the month of Elul and every day we come closer to Rosh HaShanah when we will appoint HaShem as king over ourselves. The greatest preparation we can do for this inauguration ceremony is to humble ourselves and distance ourselves from sin, and then we will surely be worthy of having HaShem alone as our king. On Shabbos we pray that we rejoice in HaShem’s kingship. Shabbos is a time when we can recognize the wonderful gifts that HaShem bestows upon His beloved nation and we can go forth and proclaim HaShem as our king and our salvation.
Shabbos Stories
The Nazi and his Jewish grandchildren
On a trip to Israel, Rabbi Berel Wein attended morning services in a synagogue in Jerusalem. He relates that, unlike his own synagogue, which has benches facing the front of the synagogue, this synagogue had tables and benches, so he was forced to look at those praying opposite him. A tall, blue-eyed, blond-haired man and three blond small boys walked in and sat down opposite him. Rabbi Wein is used to the racial diversity of the citizens in Israel so little surprises him, but this was different; this particular family was definitely Aryan.
More noteworthy than their racial features was the seriousness and intensity of their praying. The children were especially well-behaved and followed the service dutifully without once wavering in their concentration. For Rabbi Wein, accustomed to the more freewheeling American child, it was an unusual experience.
Afterward, the rabbi remarked to a friend that they looked like fine people. His friend said that the man was a microbiologist at Hebrew University who happened to have an extraordinary story to tell. "Would you like to hear it?" he asked, and without waiting for an answer, called to his fellow congregant, "Avraham, this is Rabbi Berel Wein. I'm sure he would like to hear your story."
The two shook hands and agreed to walk home together. As they went, the rabbi listened to him tell the following story:
"I was born and brought up in Germany. My father was an officer in the elite Gestapo killing squad, the Todtenkopf (Deathhead Squad). He served throughout the war and after it was over successfully eluded apprehension. But his crimes were so heinous that years later the West German Republic continued to pursue him. Finally, he was caught and imprisoned for ten years. Later, because he was so old, they reduced his sentence and let him out after four and a half years. My father never talked about his past, and when he was caught, I read about his crimes in the newspaper. It was a bewildering experience to find out that my father led such a monstrous life.
"The family was shaken by the news. I was a teenager and became very confused by all the notoriety. When we went to visit him in prison I couldn't go in to see him. I felt as if he betrayed me. However, one useful thing came out of this -- I developed an interest in the War and found out as much as I could about the Todtenkopf and its role in the Holocaust.
"All this occurred around that time the Eichmann trial was taking place, and Holocaust material began to be published. I read all I could find and was able to get a general picture of what happened to the Jews. What I found out horrified me and the thought that my father took a role -- a leading role in the slaughter -- made me feel that perhaps our family was tainted with evil. If the conditions were the same, I asked myself, could I too become a killer?
"I took a trip, getting as far away from Germany as possible. It was as if I was haunted by Germany and all things German... On the way, I decided to visit Israel to get some perspective on the victims of the Nazis and find out what was so special about this nation that so consumed Hitler. I needed to come to terms with what was churning inside of me, and I toured the country, working periodically here and there on agricultural settlements.
"While in a kibbutz, I saw a poster advertising a summer's program at Hebrew University in desert zoology, and I enrolled. I did very well and in the fall was able to register for a graduate program at the university. While I was engaged in graduate work, I also became interested in Judaism.
"I loved Israel so much I just stayed on and applied for citizenship. Also, after about two years of learning about Judaism I decided to study to become a Jew. A few years later I earned my Ph.D. in microbiology and became a Jew. I married and settled in Jerusalem. My wife was a German Lutheran, but she, too, converted. A psychologist might interpret my conversion as sublimating my guilty feelings, but I prefer to think about it as fulfilling my Jewish destiny. Don't ask me how or why, but here we are -- an observant Jewish family. And we are very happy living as Jews.
"About a year ago we learned that my father was not feeling well. My wife thought it would be a mitzvah to visit him and show him his grandchildren. At first I was apprehensive about going back to Germany, a country I now feared. But in the end, I took a sabbatical and we went back to Darmstadt to visit with my father.
"It was quite a scene. My boys wore their yarmulkas, and had their tzitzis (fringes) showing. Their payos (sidecurls) were tucked back behind their ears and, of course, they spoke Hebrew.
"When he first saw us, my father was overwhelmed, and initially, couldn't bring himself to embrace anyone. Later we got to talk and he seemed to be pleased by the way things were turning out for us.
"My father is very old now, over ninety, and I wanted to know what he did to merit such a long life with such grandchildren, so I asked him point blank what he had done to earn his good fortune.
"I explained to him that we Jews believe that there are consequences to what we do, and the reward system in life is measured very carefully. He looked at me and pondered the question.
"He answered, 'I can't think of anything outstanding, but once, in Frankfurt,' he said, 'when we were rounding up the Jews, I had the chance to save the life of three Jewish boys who were hiding in a Catholic orphanage. For some reason they aroused my sympathy. I was touched by their plight; they were so lost and forlorn I felt pity for them, so I let them flee. I don't know what happened to them. But I didn't kill them.'
"I thought his answer over and told him that according to our tradition his answer made sense.’You know, papa, if you had let four boys go, you would have had four grandchildren.'"
White Angel of Auschwitz
I and untold others were heartbroken by the news from Jerusalem of the death of Rebbitzen Tzila Sorotzkin (formerly Orlean), a noted teacher in the Bais Yaakov seminary in Cracow, and protégé of Sarah Schenirer, founder of the first Bais Yaakov Jewish seminary for women.
What is legendary about the Rebbitzen is the scope of her accomplishments in the Hell known as Auschwitz-Birkenau. Much of it I witnessed personally; the rest I heard from my wife, from the Rebbitzen’s seminary students, and from her fellow inmates in Auschwitz, a chapter in heroic history that warrants an entire volume.
FIRST ENCOUNTER IN BIRKENAU
I shall never forget my first encounter with the Rebbitzen (then Mrs. Tzila Orlean) in the women's infirmary in Birkenau. It was a Shabbos afternoon, and I and some other Auschwitz slave laborers were paving the road near the infirmary. I heard that Rebbitzen Tzila worked in the infirmary.
Contacting an Orlean was a stratagem that could lead to uncovering the whereabouts of my wife, whom the Nazis separated from me on our arrival in Auschwitz. (In fact, finding my spouse was my primary purpose for requesting that the barrack supervisor assign me to work in this area.)
I began checking one infirmary barrack after another. Everyone knew the name Orlean, but no one knew where she could be found. Gathering courage, I marched into the hospital's main office. I no sooner crossed the threshold when a tall, stately woman blocked my path, shouting "Raus! Vas suchen sie hier?" (Get out! What are you looking for here?)
"I'm looking for Mrs. Orlean," I answered meekly.
On hearing the name Orlean, she mellowed into contrition. "You'd better go back to work," she said with some deference. "You're not allowed to be here. Just tell me where you work. I'll find her and send her to your group."
About half an hour later, a young lady strode over to us and said, "My name is Orlean. Is someone looking for me?"
"Yes," I answered. "I am. My name is Friedenson."
"Friedenson!" she exclaimed. "From Lodz? There's a Friedenson here, and I didn't know about it? How can it be?"
"Yes," I answered. "I'm the son of Rabbi Eliezer Gershon Friedenson. You should know me. You were at our house for a Bais Yaakov conference in Lodz. It was about eight or nine years ago."
"Of course I remember your house. And also your mother and two young boys. Are you one of those boys?"
"Yes," I said, "but I'm not a young boy anymore. I'm already married. I was brought here with my wife."
"Have you seen her?" she asked.
"How can I see her? I'm not allowed to leave this base. I don't know if there was a selektion of the women when we arrived, or where she might be now. All I know is that the women who were brought from Starochovitz are in Block 25."
"Block 25?" she paused to reflect. There was a time when Block 25 had been the last stop before the gas chambers. "I know the block supervisor. She's a shrew! But wait, I have an idea!"
Turning on her heels, she disappeared. Two minutes later, she returned, flaunting a piece of paper. "I accomplished something," she proclaimed proudly. "I told the head secretary that I must escort someone from Block 25 to the infirmary. Here's the pass. If your wife is in Block 25, I will bring her here."
It didn't take long, and the Rebbitzen, presenting the pass, brought my wife to the infirmary for "treatment." When I saw the Rebbitzen the next day I asked her if she hadn't perhaps jeopardized her job... and maybe even her life... to obtain my wife under false pretenses. I shall never forget her answer: "Here in the camp we are constantly being beaten and punished for no sin. Should I then be afraid of being penalized for doing a mitzvah?"
For that favor and, needless to say, for all the others for proving to me that my wife was still alive, I have remained grateful all my life. During the next six months, the Rebbitzen provided my wife with clothing, medical care and moral support. She brought her into the fold of Bais Yaakov students who worked under her supervision at the infirmary.
But this is not the main focus of my essay. What I want to stress is how the Rebbitzen also cared for complete strangers, people with whom she had no connection.
MATTERS OF LIFE AND DEATH
After she had helped me find my wife, she asked if I would be returning the next day. I said I didn't know; it depended on the barrack kapo.
"Try to come," she said. "Tomorrow is Sunday, and the Germans won't be here. There'll be lots of food, enough for you and whomever you wish to bring. You could use a nourishing soup."
It was predestined that my kapo sent me back there the next day. As the Rebbitzen had recommended, I brought a guest, a Chassidishe young man, who had come from Lodz only a few days earlier and whose piety had made a strong impression on me. All skin and bones, he struck me as a deserving candidate for some nourishing food.
The Rebbitzen was waiting at the barrack door. Lunchtime she brought us two brimming bowls of boiling, freshly made soup. I'm not ashamed to say that I was carried away with joy by the mere sight of the hearty broth, but my friend was beside himself with anguish. "Do you see what's swimming around in this soup?" he asked apprehensively. "It's treife, non-kosher meat! I'm not going to eat this! It's not for me! I overcame the temptation in the ghetto until now, and I'm still living..."
His words brought the Rebbitzen to tears. "You don't want to eat?" she cried.
"Have you forgotten where you are? You're in Auschwitz, in the concentration camp, and this soup can keep you alive. You're not allowed to say you won't eat. It's a matter of life and death -- the Torah says 'choose life.'
"Eat, eat! You must eat! It's a mitzvah to eat! A number of Tzaddikim, righteous people, here said so. There are many religious Jews here who never ate in anyone's house, but here in the camp they eat everything... It's a mitzvah to eat! Over there [pointing to a neighboring barrack near the fence] is the Novominsker Rebbe from Warsaw. On your way out, stop in to see him. He'll tell you whether or not it's a mitzvah to eat!"
I can't recall everything the Rebbitzen said in her long speech about matters of life and death, but I do remember how delighted she was when my friend took spoon in hand and dug in. She waited until he finished, then handed him a piece of bread, saying, "I had this for you when I saw you, but I withheld it. I knew if I gave it to you, you wouldn't eat the soup. Now that I've convinced you to eat the soup, take this also, and may it be to your good health! Remember, in Auschwitz you can't afford to be overly righteous!"
INHUMANE CONDITIONS, THE HUMAN TOUCH
Twice again I was privileged to cross paths with the Rebbitzen in Auschwitz. On both occasions, she helped several of us through serious difficulties. Shortly after that, I lost my work assignment in the women's camps, and I lost contact with both her and my wife, until after the war.
After the liberation, when I was reunited with my wife, I heard from her and from others who were close with her for many months in Auschwitz numerous accounts of her magnanimous deeds how from her infirmary barrack she organized a legion of Bais Yaakov girls to care for the weak and sick, and to fortify their own faith with lighting Shabbos and Chanukah candles, praying whenever possible, and so on...
To keep their moral fiber intact, to retain their mentschlichkeit (human decency), not to become tainted by the camp, as she was wont to say, presented a formidable task, as the appallingly squalid conditions tended to harden the hearts and pollute the speech. Sapped by starvation and frightened by the licking tongues of the crematoria, an inmate usually developed a savage self-centeredness which brought him to see and think only of himself. Multiply that by famine, filth, foul odor, affliction, flogging, constant fear for one's life, and the proximity of the gas chambers.
The Rebbitzen, however, never cringed before the challenge. She proclaimed that precisely there, in that hellish abyss, one must strive to intensify one's refinement, sensitivity and Jewishness. Under her guidance, the girls developed into models of virtue and modesty, smoothing the path of the suffering throughout those grueling years...
It is only partially true that the Rebbitzen accomplished so much because of her special status. Providence had so divined that she come to Auschwitz from Slovakia when she attempted to escape from Cracow in 1941. Auschwitz was not yet an extermination camp, but somewhat of a "respectable" concentration camp. With her advanced education and mastery of languages, she was engaged first as a nurse in the women's infirmary, and then as secretary in the main office.
She saw this promotion as a "calling sent by the Creator to provide for others," as she rededicated herself to her imperiled brothers and sisters. For hundreds, she was the embodiment of a "saving angel."
I described earlier how she implored the Chassidic young man to consume the treif soup. How astonished I was later to learn that she herself ate no treif during the entire length of her stay. One could rationalize that in the infirmary there was no dearth of food, and she could easily bypass the treif. But the truth was that even those who had food in Auschwitz always went hungry. Her determination to avoid treif was a formidable challenge requiring superhuman strength. An even greater feat, perhaps, was not expecting others to do the same.
THE BREADTH OF HER INFLUENCE
The Rebbitzen’s humanitarianism was not limited to singular or sporadic favors. Her work, as my wife has always told me, embodied a secret, coordinated and all encompassing kindness mechanism that functioned as a lifeline to her grieving kinsmen.
How did she do it?
With the influence that came with her work assignment, she planted her students in strategic positions: in the kitchen, bread and clothing commissaries, and barrack management as well as in "nursing." These placements served a dual purpose; to lighten the burdens of daily life for her assistants as well as for those they assisted. She taught the girls not to exploit their position for their own self aggrandizement but to aspire to loftier ideals: to give of themselves and their resources... shoes and warm garments for those who had to work outdoors in the bitter frost... bread and soup for the weak... caring doctors for the sick... To run this "organization" required Herculean strength, which her assistants soon discovered she more than adequately possessed...
Not only were the camp inmates touched, but also the Nazis. Once, mustering courage at a selektion in the infirmary (selektions there were frequent), she approached a Nazi and successfully convinced him to reduce his quota of girls and women. When later asked how she summoned the nerve, she explained that something in his face reflected a bit of mentschlichkeit (humanity). Since unlike the others, he didn't shout, threaten, beat anyone or evoke fear, she simply appealed to his conscience by saying: "You know what will happen to the girls you are taking. You probably consider them unproductive and therefore worthless, but you are making a mistake. They are not as sick as they look. There's hope for all of them." With that she won her case, and he discontinued the selektion...
A few days before the liberation by the Soviets, a report spread that the Nazis had fled. They were no more to be seen in the watchtowers, barracks, mess hall or other places where they would make their daily appearance. Stunned by the news, the frantic inmates scurried to the commissaries and food and clothing lockers to still their hunger for food and other necessities.
What did the Rebbitzen do at that moment? Since it occurred to her that when the mothers went to avail themselves of "the spoils of Auschwitz" they must have left their offspring unattended, she enlisted a few helpers and rushed to the children's barrack. There they found the young ones alone and frightened, eyes transfixed with shock and grief, dirty and disheveled, an offensive stench from their clothes, wailing for their mothers. Rebbitzen Tzila and her crew rolled up their sleeves and plunged into washing, de-licing, disentangling and grooming every last child until the wee hours of the morning. (www.innernet.org)
Shabbos: Ta’am HaChaim Shoftim 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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Showing posts with label Shmuel. Show all posts
Showing posts with label Shmuel. Show all posts
Thursday, August 12, 2010
Thursday, November 27, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 6
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
The Gemara (Megillah 6a) states that Yitzchak wished that HaShem should favor Esav but when HaShem informed Yitzchak that Esav (his descendants) would destroy the Bais HaMikdash, Yitzchak desisted. It is noteworthy that the name Esav (376) is equal in gematria to the word machariv habinyan, destroyer of the building (377).
It is said (Bereishis 25:23) ushnei liumim mimeiayich yipareidu, two nations from your insides shall be separated. Although this prophecy was told to Rivka, Yaakov and Esav were both born from Yitzchak. It is noteworthy that the word mimeiayich equals in gematria 180, and that is the amount of years that Yitzchak lived.
It is said (Bereishis 25:25) vayeitzei harishon admoni kulo kiaderes seiar, the first one emerged red, entirely like a hairy mantle. The Medrash (Medrash Shmuel §19) states that when HaShem instructed Shmuel to anoint one of Yishai’s sons, Shmuel saw Dovid and he was red. Shmuel was concerned that Dovid would be a murderer, as regarding Esav it is said vayeitzei harishon admoni. Hashem then informed Shmuel that Dovid would kill with the permission of the Sanhedrin. It is fascinating that the last letters of the words kulo kiaderes seiar spell out the word Rus, the ancestor of Dovid HaMelech.
It is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav, after that his brother emerged with his hand grasping on to the heel of Esav. It is noteworthy that the word viyado, his hand, equals in gematria the Name of Hashem. Perhaps this alludes to the idea that ultimately even the angel of Esav would agree that Yaakov was deserving of the blessings that he received from his father Yitzchak. The name of HaShem connotes a conferment of agreement on a person.
It is said (Bereishis 25:30) haliteini na min haadom haadom hazeh, pour into me, now, some of that very red stuff. It is noteworthy that the words haadom haadom equals in gematria 100, and this alludes to the idea that in the future Esav will destroy the Bais HaMikdash that is 100 amos high.
It is said (Bereishis 25:30) ki ayeif anochi, for I am exhausted. The Medrash (Bereishis Rabbah 63:12) interprets this to mean that Esav was weary from murder. It is noteworthy that the words ki ayeif anochi (270) equal in gematria the word ra, evil (270), as Esav was declaring that he was an evil person.
It is said (Bereishis 25:31) vayomer Yaakov michra chayom es bichorascho li, Yaakov said, “Sell, as this day, your birthright to me.” It is noteworthy that the word chayom equals in gematria the word lechem, as Yaakov hinted that in addition to the stew, he would also give Esav bread.
It is said (Bereishis 25:34) vayivez Esav es habechorah, Esav spurned the birthright. It is interesting to note that the word vayivez in at bash equals 490, and 490 in mispar katan, digit sum, equals 13. The word echod, one, equals 13, and this alludes to the idea that Esav scorned HaShem, Who is One.
The Torah relates that Yitzchak dug wells that the Plishtim had stopped up. It is fascinating that the word habieir, the well, equals in gematria the word Yitzchak. On another note, the word ravu, which means they quarreled, is also equals in gematria the word Yitzchak.
Yitzchak asked Esav to bring him matamim, delicacies. The word matamim (209) equals in gematria Yitzchak (208).
The Medrash (Bereishis Rabbah 67:2) states that when Yitzchak realized that he had given the blessings to Yaakov and not to Esav, he was fearful that either he or Yaakov would bake in Gehinom. Hashem consoled Yitzchak and told him that hatzad tzayid, the hunter, i.e. Esav would end up in Gehinom. It is noteworthy that the word hatzayid (109), the hunter, equals in gematria Gehinom (108). Alternatively, the words hu hatzad (111) is the one who hunted game, equals in gematria Gehinom (108).
It is said (Bereishis 27:33) vaochal mikol, and I partook of all. Rashi cites the Medrash that states that Yitzchak declared that he tasted from any delicacy that he wished to taste. The Gemara states that the manna tasted like any food that a person desired. It is noteworthy that the word mikol equals in gematria manna (90).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
The Gemara (Megillah 6a) states that Yitzchak wished that HaShem should favor Esav but when HaShem informed Yitzchak that Esav (his descendants) would destroy the Bais HaMikdash, Yitzchak desisted. It is noteworthy that the name Esav (376) is equal in gematria to the word machariv habinyan, destroyer of the building (377).
It is said (Bereishis 25:23) ushnei liumim mimeiayich yipareidu, two nations from your insides shall be separated. Although this prophecy was told to Rivka, Yaakov and Esav were both born from Yitzchak. It is noteworthy that the word mimeiayich equals in gematria 180, and that is the amount of years that Yitzchak lived.
It is said (Bereishis 25:25) vayeitzei harishon admoni kulo kiaderes seiar, the first one emerged red, entirely like a hairy mantle. The Medrash (Medrash Shmuel §19) states that when HaShem instructed Shmuel to anoint one of Yishai’s sons, Shmuel saw Dovid and he was red. Shmuel was concerned that Dovid would be a murderer, as regarding Esav it is said vayeitzei harishon admoni. Hashem then informed Shmuel that Dovid would kill with the permission of the Sanhedrin. It is fascinating that the last letters of the words kulo kiaderes seiar spell out the word Rus, the ancestor of Dovid HaMelech.
It is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav, after that his brother emerged with his hand grasping on to the heel of Esav. It is noteworthy that the word viyado, his hand, equals in gematria the Name of Hashem. Perhaps this alludes to the idea that ultimately even the angel of Esav would agree that Yaakov was deserving of the blessings that he received from his father Yitzchak. The name of HaShem connotes a conferment of agreement on a person.
It is said (Bereishis 25:30) haliteini na min haadom haadom hazeh, pour into me, now, some of that very red stuff. It is noteworthy that the words haadom haadom equals in gematria 100, and this alludes to the idea that in the future Esav will destroy the Bais HaMikdash that is 100 amos high.
It is said (Bereishis 25:30) ki ayeif anochi, for I am exhausted. The Medrash (Bereishis Rabbah 63:12) interprets this to mean that Esav was weary from murder. It is noteworthy that the words ki ayeif anochi (270) equal in gematria the word ra, evil (270), as Esav was declaring that he was an evil person.
It is said (Bereishis 25:31) vayomer Yaakov michra chayom es bichorascho li, Yaakov said, “Sell, as this day, your birthright to me.” It is noteworthy that the word chayom equals in gematria the word lechem, as Yaakov hinted that in addition to the stew, he would also give Esav bread.
It is said (Bereishis 25:34) vayivez Esav es habechorah, Esav spurned the birthright. It is interesting to note that the word vayivez in at bash equals 490, and 490 in mispar katan, digit sum, equals 13. The word echod, one, equals 13, and this alludes to the idea that Esav scorned HaShem, Who is One.
The Torah relates that Yitzchak dug wells that the Plishtim had stopped up. It is fascinating that the word habieir, the well, equals in gematria the word Yitzchak. On another note, the word ravu, which means they quarreled, is also equals in gematria the word Yitzchak.
Yitzchak asked Esav to bring him matamim, delicacies. The word matamim (209) equals in gematria Yitzchak (208).
The Medrash (Bereishis Rabbah 67:2) states that when Yitzchak realized that he had given the blessings to Yaakov and not to Esav, he was fearful that either he or Yaakov would bake in Gehinom. Hashem consoled Yitzchak and told him that hatzad tzayid, the hunter, i.e. Esav would end up in Gehinom. It is noteworthy that the word hatzayid (109), the hunter, equals in gematria Gehinom (108). Alternatively, the words hu hatzad (111) is the one who hunted game, equals in gematria Gehinom (108).
It is said (Bereishis 27:33) vaochal mikol, and I partook of all. Rashi cites the Medrash that states that Yitzchak declared that he tasted from any delicacy that he wished to taste. The Gemara states that the manna tasted like any food that a person desired. It is noteworthy that the word mikol equals in gematria manna (90).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
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Thursday, November 6, 2008
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
שבת טעם החיים פרשת לך לך תשס"ט
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? 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 Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
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. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
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Have a wonderful and delightful Shabbos
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Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? 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 Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
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. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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, September 4, 2008
Shabbos: Ta’am HaChaim Shoftim 5768
Shabbos: Ta’am HaChaim Shoftim 5768
Shabbos in the Parashah
In this weeks parashah the Torah discusses the laws of appointing a king over the Jewish People. It is difficult for us to imagine in our times what it means to have a Jewish king, as the Jewish monarchy has been defunct for some two thousand years. Yet, in some sense we are required to fulfill this mitzvah of appointing a king, as every Jew must attempt to perform the mitzvos that are within his abilities. The Sefer HaChinuch (Mitzvah 497) raises an obvious question. We know that once Dovid HaMelech was anointed as king of the Jewish People, there was no longer a mitzvah to appoint a king. This being the case, how could there be a mitzvah for future generations to anoint a king? The Chinuch answers that the mitzvah is not limited to appointing a king. Rather, included in the mitzvah is to appoint a new king when necessary, to establish the kingship of an heir to the previous king, to fear the king and to conduct oneself with the king according to the Torah’s instructions. These facets of the mitzvah are certainly prevalent forever. This idea described by the Chinuch also has its applications in our daily lives. In our current exile we are under the yoke of the local government, and the Gemara (Brachos 17a) states that it is our will to perform HaShem’s will. However, we are held back because of the seor shebiisah, the yeast in the dough, i.e. the Evil Inclination, and the subjugation of the gentile kings. On Shabbos, however, we recite in Kegavna the words kad ayil Shabbsa ihi isyachadas viisparashas misitra achara vichol dinin misabrin minah, when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side, [any trace of evil] all harsh judgments are removed from her. Thus, the Evil Inclination and the rule of the nations of the world cease to dominate us on the Holy Shabbos. Furthermore, the theme of Shabbos, which is reflected in the prayer of Kabbalas Shabbos which we recite at the onset of Shabbos, is the reign of HaShem, Who is the King of all kings. Thus, every week we are given the opportunity to, so to speak, appoint HaShem as our king, and no force in the world can prevent us from that wonderful opportunity. We are now in the month of Elul and we are preparing ourselves for the upcoming Days of Awe, when we will once again proclaim HaShem as our King and King of the whole world. It is worthwhile to reflect on the meaning of kingship and to realize that our true aspiration should be to have HaShem as our king, as we recite daily in Shemone Esrei hashivah shofteinu kivarishona viyoatzeinu kivatchila vihaseir mimenu yagon vaanacha umloch aleinu miheira atah HaShem livadcho bichesed uvirachamim, restore our judges as in earliest times and our counselors as at first; remove from us sorrow and groan; and speedily reign over us – You, HaShem, alone – with kindness and compassion.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Kirivu shushvinin avidu sikunin liapasha zinin vinunin im rachashin, draw near, beloved scholars, make preparations. To multiply delicacies, fish and fowl. Fish are deemed to be the prototype of species that multiply. The Medrash (Shochar Tov 92:1) states that on Shabbos everything is double. Thus, we are declaring that like the fish who multiply, so too on Shabbos all of our blessings are increased.
Shabbos in Tefillah
Shevach nosnim lo kol tziva marom, all the host above bestows praise on Him. We have explained in the past that the word shevach, meaning praise, is similar to the word sheva, literally translated as seven, but which also is similar to the word shefa, meaning abundance (the letters ayin and ches are interchangeable). The word tziva, literally translated as host, can also mean the gathering of the multitudes (See Ramban Bamidbar 1:3). Thus, here we are declaring that on Shabbos, there is a unique requirement that everyone gather to praise HaShem, and these multitudes consist of all the heavenly hosts and the Jewish People on earth.
Shabbos Story
Rabbi Mordechai Kamenetzky writes: Often the readers of Faxhomily and Drasha send in stories from anthologies or personal reminiscences that I might be able to use in future faxes. Here is one that I received not long ago, though, unfortunately, I do not have the name of the author. He related the following revealing story: I remember my wife’s grandfather of blessed memory. He was a shochet (butcher), a Litvishe Yid (Lithuanian Jew). He was a very sincere and honest Jew. He lived in
Rabbi Kamenetzky writes further: Rav Yosef Poesner, was the son-in-law of the Nodeh B’Yehuda, the esteemed Rav of Prague. He was a brilliant scholar and an amazingly righteous individual. During his entire life, he seemed to be plagued by a nagging wife who would belittle him at every opportunity. After a brilliant lecture, she would come into the room, and belittle him. During meetings at which his opinion was prominently sought, she would serve the company food, but at the same time she made sure to deride him. During all these outbursts, he never said a word. He never defended himself. In fact, he hung his head low, as if to agree with her words of derision. Then, suddenly, he passed away. Hundreds came to the funeral. All of the gathered contrasted his greatness to the difficult life he had led, by being married to a shrew of a wife who was about to bury him. After the eulogies, his wife suddenly appeared before the coffin, crying uncontrollably. She begged his permission to speak and then burst into tears. “All these years,” she cried, “I fulfilled the adage that a loyal wife fulfills the wishes of her husband. And due to my loyalty and respect to you and your greatness, I did whatever you had asked me to. But now that you are in the world of the truth, I can finally say the truth.” She began to declare her respect for his greatness and humility, his piety and patience, his kindness and compassion. The people near the coffin were shocked to see this woman transformed into a loving, grieving widow. And then the true shock came. She continued her soliloquy. “Despite how difficult it was for me, I kept the promise and commitment you had asked me to make. Any time you were treated honorably, or were asked to fulfill a prestigious role, you told me to come in and belittle you as strongly as possible. You were afraid that the honor they afforded you would make you haughty. I only complied because that was your will!” “But now I can finally say the truth!” But that was only in front of people! “You know how much I appreciated and cherished you!” She continued to cry over the great tzaddik and lifelong companion she lost. The stunned grievers were shocked at the tremendous devotion of the Rebbetzin, who deemed herself a harrying nag all for the sake of her husband’s wishes. [Reprinted with permission from Torah.org]
Shabbos in Navi
In this chapter we learn that following the return of the Aron, the Holy Ark, to Kiryas Yearim, the Jewish People were drawn after HaShem for twenty years. Shmuel then exhorted the people to forsake the idols that they had worshipped and to direct their hearts to HaShem alone. In this way they would be saved from the hands of the Plishtim. Shmuel then gathered the people together at Mitzpah and he prayed for them there, and the Jewish People drew water there and poured it out before HaShem, symbolic of their pouring out their hearts to HaShem. They fasted and confessed their sins to HaShem. The Plishtim heard that the Jewish People had gathered at Mitzpah and the Plishtim came to fight with the Jewish People. The Jewish People were afraid and requested that Shmuel pray to HaShem on their behalf. Shmuel offered a sacrifice and cried out to HaShem and HaShem answered him. Hashem thundered with a great noise and this confounded the Plishtim, and the Jewish People chased the Plishtim and struck them down. The Plishtim were defeated and all the days of Shmuel they no longer entered the borders of
Shabbos in Agadah
The Bais Yisroel, the Gerrer Rebbe, writes (Shoftim 5719) that the Chiddushei HaRim said that it is said (Shir HaShirim 6:3) ani lidodi vidodi li, I am to my Beloved and My Beloved is to me. The first letters of these four words spell the word Elul. The last letters are all the letter yud, which equal in gematria 40, and this alludes to the forty days from the beginning of Elul through Yom Kippur. Shabbos has a special power to bring one closer to HaShem, and Shabbos is the Name of HaShem. This idea is alluded to in the verse that states (Devarim 18:7) visheires bisheim HaShem Elokav, then he shall minister in the Name of HaShem. This can be interpreted to mean that he will reach a high level of spirituality. It is said ani lidodi, and perhaps the arousal from below is the catalyst for the arousal from Above and this is the meaning of ani lidodi vidodi li. It is also said (Shir HaShirim 2:16) dodi li vaani lo, my Beloved is to me and I am to my Beloved. Perhaps this alludes to Shabbos as on Shabbos the arousal from Above precedes the arousal from below. Through dodi li vaani lo comes the arousal from below, and this alludes to the first Shabbos in the month of Elul.
Shabbos in Halacha
One can only return a pot to the blech if the food has been completely cooked. ‘Completely cooked’ means that the food has been cooked to the degree that most people would eat it without requiring further cooking. One cannot return partially cooked food to a blech once it has been removed. This includes even food that has reached an edible state, known as the food of Ben Drusoai. One who returns such food to a blech violates the Biblical prohibition of cooking.
From the beginning of the month of Elul and continuing on through Sukkos we recite the chapter of Tehillim that begins with the words LeDovid HaShem ori, by Dovid, HaShem is my light. It is said (Tehillim 27:8) lecho amar libi bakishu fanai es panecho HaShem avakeish, in Your behalf, my heart has said, “Seek My Presence.” Your Presence, HaShem, do I seek. It is noteworthy that the words fanai es panecho equal in gematria the word Shabbos. This alludes to the idea that on Shabbos we are, so to speak, face to face with HaShem.
Shabbos: Ta’am HaChaim Shoftim 5768
Is sponsored in honor of the Oseroff family for all they do for the community.
I will be giving a class in Navi Shabbos afternoon
at Congregation Dovid Ben Nuchim-Aish Kodesh,
14800 West Lincoln, in
Have a wonderful and delightful Shabbos and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
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