Showing posts with label Yaakov. Show all posts
Showing posts with label Yaakov. Show all posts
Wednesday, April 21, 2010
Malchus Shebiteferes
The Mishnah in Avos (2:1) states: Rebbi said, what is the proper path that one should choose for himself? That which is a credit to the one who performs it and that he will be esteemed by man. The author of this statement is Rebbi. The Rokeach writes that every author is supposed to write a hint to his name in the beginning of his work. The Mishnah was authored by Rebbi, and he commenced his work with the words meaimasai korin es shema biarvis, from when does one begin to recite the Shema in the evening. The Gemara (Bava Basra 58a) states that Yaakov’s beauty was a mere semblance of Adam HaRishon’s beauty. It is said (Bereishis 47:28) vayechi Yaakov bieretz Mitzrayim sheva Esrei shanah, Yaakov dwelled in the land of Egypt for seventeen years. The Medrash (Bereishis Rabbah 96:5) states that Rebbi called on himself, “and Yehudah (Rebbi) dwelled in the city of Tzipori for seventeen years.” One of the commentators writes that the reason for this declaration of Rebbi was because his soul was a reincarnation of Yaakov. Based on this Gemara and Medrash, we can suggest that the word meaimasai, ‘from when,’ forms an acrostic for the words meiein Adam Yaakov meiein tam Yehudah, a semblance of Adam is Yaakov, and a semblance of the perfect one (Yaakov) is Yehudah (Rebbi). In line with this idea, the Mishnah in Avos states that Rebbi asked, what is the proper path that one should choose for himself? His answer is, that which is a credit to the one who performs it. The word for credit is tiferes, which is literally translated as glory. Avrohom reflects the attribute of chesed, kindness, and Yitzchak reflects the attribute of gevurah, strength, which means to resist temptation. Yaakov, however, reflects the attribute of Tiferes, glory, which is described as a synthesis of chesed and gevurah. It is thus appropriate that Rebbi was the one who said that the path to choose is the attribute of tiferes, as the soul of Rebbi was a reincarnation of Yaakov. Furthermore, Rebbi asked, what is the proper path that one should choose for himself? The Kuzari writes that the Patriarchs represented a filtering process. Avrohom had two sons. One son was Yitzchak, who was righteous, and the second son was Yishmael, who was wicked. Similarly, Yitzchak had Yaakov, who was righteous, and Esav, who was wicked. It was not until Yaakov, however, that the chaff was totally removed from the wheat, as Yaakov’s twelve sons represented perfection amongst humans. Thus, we can understand why Rebbi asked, what is the proper path that one should choose for himself, as one should always strive to reach the level of the Patriarchs. Ultimately, it is through the attribute of tiferes that one will achieve glory for HaShem and for mankind.
Thursday, December 31, 2009
Shabbos: Ta’am HaChaim Vayechi 5770
שבת טעם החיים ויחי תש"ע
Shabbos: Ta’am HaChaim Vayechi 5770
From Mercy to Justice
Introduction
ויברך את יוסף ויאמר האלקים אשר התהלכו אשר אבתי לפניו אברהם ויצחק האלקים הרעה אתי מעודי עד היום הזה, he blessed Yosef and he said, “O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day (Bereishis 48:15).
In this week’s parasha the Torah records the blessings that Yaakov conferred upon Yosef and his sons. It is said (Bereishis 48:15) HaElokim asher hishalchu avosai lifanav Avraham viYitzchak HaElokim haroeh osi meiodi ad hayom hazeh, O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day. It appears from these words of Yaakov that the concept of Elokim, the attribute of Justice, was a dominant presence in his lifetime. What is it that Yaakov was seeking to highlight with these words?
Yaakov wished to be the justified firstborn
In collaboration with my esteemed chavrusa, Howard Greenstein, we discovered an amazing theme that runs through the entire life of Yaakov. Let us take a closer look at the beginning, or even prior to the life of Yaakov. When Rivka gave birth to her twin sons, Yaakov and Esav, it is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, after that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. Rashi cites the Medrash that states that Yaakov was justified in grasping onto Esav’s heel. The reason for this is because Yaakov was formed from the first drop and Esav from the second. This is analogous to a funnel with a narrow opening. When one places two stones inside the funnel, the one that enters first will exit last and the one that enters last will exit first. Similarly, Esav who was formed last exited first, and Yaakov who was formed first exited last. Yaakov thus sought to prevent Esav from exiting first, as Yakov desired that in addition to being the first formed, he should be the first born and in this way he would be justified in earning the birthright. The word that Rashi uses for justified is din, which is normally translated as justice. What is the explanation of the Medrash that states that Yaakov sought to be justified as the firstborn?
HaShem had to create the world with justice and mercy
In order to have a better perspective of what Yaakov was seeking, it is worth examining another statement of the Medrash. It is said (Ibid 1:1) Bereishis bara Elokim eis hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi writes that the Torah does not state bara HaShem, as initially HaShem wished to create the world with the Attribute of Justice. However, HaShem saw that the world would not exist with justice alone, so HaShem first instituted the Attribute of Mercy and adjoined mercy with justice. It is for this reason that it is said ( Ibid 2:4) biyom asos HaShem Elokim eretz vishamayim, on the day that HaShem G-d made earth and heaven. This teaches us that the ideal world is a world that stands on justice, but a world of only justice is unsustainable.
Esav really represents the Attribute of Mercy
In a similar vein, Esav was born first, but in reality, Yaakov was to be born first. In order to understand this phenomenon, we must reexamine our understanding of Esav’s role in this world. We are accustomed to viewing Esav and his cohorts as evil, and the ultimate goal is to rid the world of Esav and the evil that he represents. While this concept may be true on the surface, the reality is that Esav represents a true benefit to the Jewish People. To quote the Medrash (cited by Rabbi Eliyahu Munk in World of Prayer) , in the prayer of Shemone Esrei we recite the words hamachazir shechinaso litziyon, Who returns His Divine Presence to Tziyon. The Medrash interprets this to mean that the chazir (pig) Esav, will be the catalyst to return the Jewish People to the Promised Land. Thus, Esav is essentially the symbol of HaShem’s Attribute of Mercy in this world, although its attribute appears to be shrouded in justice. We can understand the creation of the world in the same vein. HaShem wished to create the world only through justice, i.e. in a way that people would always deserve HaShem’s generosity. However, HaShem foresaw that people would not be deserving, so He instituted the Attribute of Mercy so that the world would be sustainable. Thus, mercy is far from the ideal existence.
Yaakov wished to exist on a plane of justice
We find proof to this idea in Yaakov’s declaration to HaShem upon fleeing from Esav. It is said (Ibid 28:21) vishavti vishalom el beis avi vihayah HaShem leElokim, and I return in peace to my father’s house, and HaShem will be a G-d to me. The Sforno writes that Yaakov was saying, “then HaShem, Who is merciful, will be a judge for me if I do not serve Him with all my abilities. Alternatively, Yaakov’s words can be interpreted as follows, “HaShem, Who normally conducts Himself with the Attribute of Mercy, will conduct Himself towards me with the Attribute of Justice. This Attribute of Justice does not refer to punishment and retribution. Rather, it refers to the ideal existence of the world, which HaShem sought to create at the beginning of the world. In this light we can also understand why at birth Yaakov sought to be the firstborn bidin, in justification. Yaakov was seeking that the world should be conducted the way HaShem desired initially.
Yitzchak blessed Yaakov to be deserving of HaShem’s generosity
This idea was also expressed in the blessings that Yitzchak conferred upon Yaakov. It is said (Ibid 27:28) viyiten lecho HaElokim mital hashamayim umishmanei haaretz virov dagan visirosh, and may G-d give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine.. Rashi writes that Yitzchak specifically used the word HaElokim as this word means bidin, according to the rules of justice. If a Jew is deserving, he will receive HaShem’s blessings, and if he is not deserving, he will not receive the blessings. Yitzchak also sought to have HaShem conduct Himself with Yaakov according to the Attribute of Justice. This meant that Yaakov would only be a beneficiary of HaShem’s generosity if he was deserving. In brief, Yaakov sought o lead his life according to a standard of justice, which would translate into him receiving from HaShem’s goodness only if he was worthy.
The Shabbos connection
We can now understand why Yaakov blessed Yosef and his sons by using the word Elokim, thus symbolizing the manner in which HaShem conducted Himself with him. While this is certainly a lofty level to live on, we see that Yaakov constantly sought to live on this exalted spiritual plane. This could be the explanation of the Medrash that Rashi cites in the begriming of Parashas Vayeishev, stating that Yaakov sought to dwell in tranquility. Yaakov wished to lead a life where he would only receive from HaShem’s goodness if he was deserving. We know that Yaakov reflects Shabbos, a time that is without boundaries. On Shabbos we recite verses that describe the culmination of creation, where Elokim finished His labor of the week, and Elokim blessed the seventh day. Shabbos is a day when we are the recipients of HaShem’s goodness, and in order to merit being recipients of that goodness, we must be deserving. The manner in which we can be deserving of HaShem’s goodness is by preparing for the Holy Shabbos and observing it properly. HaShem should allow us to aspire to be beneficiaries of His justice and to bask on Shabbos in His Infinite Light.
Shabbos Stories
Give it up
Many years ago, as the result of a tragic fire that destroyed many of the houses, businesses and public buildings in his city, the Rav hair (Rabbi of the city) was reduced to being a fundraiser – wandering from town to village soliciting funds to help his brethren rebuild their homes, and their lives.
Most of the people he met were touched by the story he told, and gave generously according to their means. Without delay, he would dispatch whatever money he raised back to the elders of the city, who were overseeing the rescue and recovery effort.
The Rav’s pleas were so convincing that he managed to convince even the most miserly of Jews to participate – at least until the day he entered Reb Matis’s jewelry store. If the lavishly furnished shop and top-notch jewelry was any indication, Reb Matis – whose name graced the ornate sign that hung outside – was a man of means. The Rav hoped he could secure a generous donation, but it soon became apparent that that was easier said than done.
Reb Matis interrupted the Rav’s carefully prepared appeal. “Ha-Rav, with all due respect, don’t waste your time. I try my best to do mitzvos, but I’m not in the habit of distributing my hard-earned parnasah to others. I was also a pauper, and I worked like crazy to build up this store. I’m sorry for your townsfolk, and sincerely wish them the best in rebuilding their lives – which I think they can do without my largesse if they try hard enough – but I refuse to act as a crutch for the unfortunate, which teaches them to rely on others rather than resorting to their own ingenuity.”
“That’s ridiculous,” the Rav said. “We’re not talking about beggars who won’t take a job. These peoples’ lives were destroyed – their homes and businesses burned to the ground – how can you be so heartless as to not help them get back on their feet.”
“Oh but I am helping them,” Reb Matis responded coldly. “I’m teaching them one of life’s most valuable lessons: Do for yourself, and rely on no one.” “That’s very ‘noble’ of you,” the Rav said. “Still, according to the Torah there’s a mitzvah to perform deeds of kindness with others. Since I obviously will not coax you into being kind, I will instead turn the tables and do with you a deed of kindness.”
“What exactly do mean,” Reb Matis wondered. “I’m not in need of your philanthropy.”
“Oh but you are,” the Rav said. “You are very sick, and by visiting you I am performing the mitzvah of bikur cholim (visiting the infirm).” “I assure you, HaRav, that I’m as healthy as I am wealthy.”
“Do you then deny the prophecy of Shlomo Ha-Melech (King Solomon), the wisest of all men, who said, ‘There is a terrible sickness I have seen beneath the sun: when a man’s wealth is preserved to his detriment.’ (Koheles/Ecclesiastes 5:12)? You have been granted great wealth, and yet you arrogantly refuse to share it with those less fortunate? I have no doubt whatsoever that your wealth will ultimately be your downfall – if not in this world then in the next, when you will be forced to stand judgment on your heartless apathy.”
“That’s cute,” Reb Matis said. “But if the Rav was looking to do the mitzvah of bikur cholim in earnest, I suspect he would have better spent his time visiting the hospitals, where the truly sick lie, waiting for someone to come and pay attention to them, rather than visiting me and trying to heal me with his poorly-argued rebuke.”
“You’re right,” the Rav said, “but I have a hidden reason why I chose to come here and do the mitzvah of bikur cholim specifically with you. However, I won’t tell you it unless you promise to give me at least a small donation for my cause.”
Matis’s curiosity was piqued. “Ok, you’ve got me – tell me why.”
“Chazal, our Sages, commenting on parsahas Vayechi, say that when Yosef first came to visit his father, Yaakov, he was deathly sick. Once Yosef entered the room, however, he felt an immediate improvement in his condition, and was able to sit up, as it says (48:2), ‘And Yisrael (Yaakov) was strengthened, and he sat up on the bed.’ One who visits the sick, the Sages teach, removes one-sixtieth of his sickness – this is why he suddenly felt stronger. The concept is in fact alluded to in this very verse: The numerical value of the bed (Hebrew: hamitah) is 59 – to teach us that after Yosef’s visit, Yaakov was left with only 59/60th of his illness. So of course I’d much rather visit you – and have the pleasure of removing 1/60th of your ‘sickness.’” (Maaseh Shoshan)
The Midrash (Pesikta Rabasi 25) says that during the times of the Bais HaMikdash (Holy Temple), there was a man named Navos who had a very beautiful voice. On Yamim Tovim, when everyone gathered in Jerusalem, thousands would gather to hear his prayers. One year, Navos decided he couldn’t be bothered to come, despite the disappointment of his admirers. Shortly afterwards he was killed and his land confiscated (see Melachim/Kings I 21). Paradoxically, had Navos ascended to Jerusalem and fulfilled the mitzvah of pilgrimage, the Midrash says his land would not have been taken, because the Torah promises (Shemos/Exodus 34:24), “No man shall covet your land when you go up to appear before HaShem, your G-d, three times a year.”
Mefarshim explain that Navos’s error was that he thought his melodious voice was his gift – to use or forsake as he pleased – when in fact it’s ‘on loan’ from HaShem to use in ways that increase His honor and bring pleasure and joy to others. Since he misappropriated his ‘property,’ he had his property taken away from him.
The concept of wealth preserved to its owner to his detriment doesn’t only apply to money. Everyone has gifts. A nice voice; a good head; sensitivity; a good cook; organized; physical strength; tirelessness; unflappability; joy… We may not think much of our gifts, and perhaps we shouldn’t let them get to our heads, but if we allow ‘humility’ to prevent us from using our gifts – many or few they may be – to enrich others’ lives, we will be held accountable, on this world or the next.
The word matana, gift, is from the root nasan -– to give. Nasan, both in Hebrew and English, is a palindrome – perhaps hinting that what we’re given must be given back. Have a good Shabbos.
Torah study all day and night
There are those special individuals, however, for whom Torah study is not simply a hobby or even an enjoyable or uplifting experience. It consumes them. Their hearts burn with the fire of the Torah; they invest every waking hour and every drop of their energy and resources in its understanding and analysis. It is said about the Chazon Ish zt"l that one would often find him learning in bed, not because he liked to learn reclining, but because, "just because I don't have enough energy to stay on my feet doesn't mean I can't squeeze out another few drops for the Torah!" He would only sleep when he simply collapsed from exhaustion.
The Netziv (R' Naftali Zvi Berlin zt"l, Rosh Yeshiva of the famous Yeshiva of Volozhin) was once told that one of his students was studying Torah for close to twenty hours a day! He called the student in and warned him about the dangers of burn-out and over exertion. "But Rebbe," he said respectfully, "it is said that when you were a Yeshiva bachur you too studied for close to twenty hours a day!"
"Not true!" he implied emphatically. "It is true that I studied for 16 hours a day, seven days a week, for twenty-five years. But twenty hours - never!" (We should merit that, when our time comes, we may have invested at least a few days of our lives with this type of Torah study!) (www.Torah.org)
Shabbos: Ta’am HaChaim Vayechi 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
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Shabbos: Ta’am HaChaim Vayechi 5770
From Mercy to Justice
Introduction
ויברך את יוסף ויאמר האלקים אשר התהלכו אשר אבתי לפניו אברהם ויצחק האלקים הרעה אתי מעודי עד היום הזה, he blessed Yosef and he said, “O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day (Bereishis 48:15).
In this week’s parasha the Torah records the blessings that Yaakov conferred upon Yosef and his sons. It is said (Bereishis 48:15) HaElokim asher hishalchu avosai lifanav Avraham viYitzchak HaElokim haroeh osi meiodi ad hayom hazeh, O G-d before Whom my forefathers Avraham and Yitzchak walked – G-d Who shepherds me from my inception until this day. It appears from these words of Yaakov that the concept of Elokim, the attribute of Justice, was a dominant presence in his lifetime. What is it that Yaakov was seeking to highlight with these words?
Yaakov wished to be the justified firstborn
In collaboration with my esteemed chavrusa, Howard Greenstein, we discovered an amazing theme that runs through the entire life of Yaakov. Let us take a closer look at the beginning, or even prior to the life of Yaakov. When Rivka gave birth to her twin sons, Yaakov and Esav, it is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav vayikra shemo Yaakov viYitzchak ben shishim shanah biledes osam, after that his brother emerged with his hand grasping on to the heel of Esav; so he called his name Yaakov; Yitzchak was sixty years old when she bore them. Rashi cites the Medrash that states that Yaakov was justified in grasping onto Esav’s heel. The reason for this is because Yaakov was formed from the first drop and Esav from the second. This is analogous to a funnel with a narrow opening. When one places two stones inside the funnel, the one that enters first will exit last and the one that enters last will exit first. Similarly, Esav who was formed last exited first, and Yaakov who was formed first exited last. Yaakov thus sought to prevent Esav from exiting first, as Yakov desired that in addition to being the first formed, he should be the first born and in this way he would be justified in earning the birthright. The word that Rashi uses for justified is din, which is normally translated as justice. What is the explanation of the Medrash that states that Yaakov sought to be justified as the firstborn?
HaShem had to create the world with justice and mercy
In order to have a better perspective of what Yaakov was seeking, it is worth examining another statement of the Medrash. It is said (Ibid 1:1) Bereishis bara Elokim eis hashamayim vieis haaretz, in the beginning of G-d’s creating the heavens and the earth. Rashi writes that the Torah does not state bara HaShem, as initially HaShem wished to create the world with the Attribute of Justice. However, HaShem saw that the world would not exist with justice alone, so HaShem first instituted the Attribute of Mercy and adjoined mercy with justice. It is for this reason that it is said ( Ibid 2:4) biyom asos HaShem Elokim eretz vishamayim, on the day that HaShem G-d made earth and heaven. This teaches us that the ideal world is a world that stands on justice, but a world of only justice is unsustainable.
Esav really represents the Attribute of Mercy
In a similar vein, Esav was born first, but in reality, Yaakov was to be born first. In order to understand this phenomenon, we must reexamine our understanding of Esav’s role in this world. We are accustomed to viewing Esav and his cohorts as evil, and the ultimate goal is to rid the world of Esav and the evil that he represents. While this concept may be true on the surface, the reality is that Esav represents a true benefit to the Jewish People. To quote the Medrash (cited by Rabbi Eliyahu Munk in World of Prayer) , in the prayer of Shemone Esrei we recite the words hamachazir shechinaso litziyon, Who returns His Divine Presence to Tziyon. The Medrash interprets this to mean that the chazir (pig) Esav, will be the catalyst to return the Jewish People to the Promised Land. Thus, Esav is essentially the symbol of HaShem’s Attribute of Mercy in this world, although its attribute appears to be shrouded in justice. We can understand the creation of the world in the same vein. HaShem wished to create the world only through justice, i.e. in a way that people would always deserve HaShem’s generosity. However, HaShem foresaw that people would not be deserving, so He instituted the Attribute of Mercy so that the world would be sustainable. Thus, mercy is far from the ideal existence.
Yaakov wished to exist on a plane of justice
We find proof to this idea in Yaakov’s declaration to HaShem upon fleeing from Esav. It is said (Ibid 28:21) vishavti vishalom el beis avi vihayah HaShem leElokim, and I return in peace to my father’s house, and HaShem will be a G-d to me. The Sforno writes that Yaakov was saying, “then HaShem, Who is merciful, will be a judge for me if I do not serve Him with all my abilities. Alternatively, Yaakov’s words can be interpreted as follows, “HaShem, Who normally conducts Himself with the Attribute of Mercy, will conduct Himself towards me with the Attribute of Justice. This Attribute of Justice does not refer to punishment and retribution. Rather, it refers to the ideal existence of the world, which HaShem sought to create at the beginning of the world. In this light we can also understand why at birth Yaakov sought to be the firstborn bidin, in justification. Yaakov was seeking that the world should be conducted the way HaShem desired initially.
Yitzchak blessed Yaakov to be deserving of HaShem’s generosity
This idea was also expressed in the blessings that Yitzchak conferred upon Yaakov. It is said (Ibid 27:28) viyiten lecho HaElokim mital hashamayim umishmanei haaretz virov dagan visirosh, and may G-d give you of the dew of the heavens and of the fatness of the earth, and abundant grain and wine.. Rashi writes that Yitzchak specifically used the word HaElokim as this word means bidin, according to the rules of justice. If a Jew is deserving, he will receive HaShem’s blessings, and if he is not deserving, he will not receive the blessings. Yitzchak also sought to have HaShem conduct Himself with Yaakov according to the Attribute of Justice. This meant that Yaakov would only be a beneficiary of HaShem’s generosity if he was deserving. In brief, Yaakov sought o lead his life according to a standard of justice, which would translate into him receiving from HaShem’s goodness only if he was worthy.
The Shabbos connection
We can now understand why Yaakov blessed Yosef and his sons by using the word Elokim, thus symbolizing the manner in which HaShem conducted Himself with him. While this is certainly a lofty level to live on, we see that Yaakov constantly sought to live on this exalted spiritual plane. This could be the explanation of the Medrash that Rashi cites in the begriming of Parashas Vayeishev, stating that Yaakov sought to dwell in tranquility. Yaakov wished to lead a life where he would only receive from HaShem’s goodness if he was deserving. We know that Yaakov reflects Shabbos, a time that is without boundaries. On Shabbos we recite verses that describe the culmination of creation, where Elokim finished His labor of the week, and Elokim blessed the seventh day. Shabbos is a day when we are the recipients of HaShem’s goodness, and in order to merit being recipients of that goodness, we must be deserving. The manner in which we can be deserving of HaShem’s goodness is by preparing for the Holy Shabbos and observing it properly. HaShem should allow us to aspire to be beneficiaries of His justice and to bask on Shabbos in His Infinite Light.
Shabbos Stories
Give it up
Many years ago, as the result of a tragic fire that destroyed many of the houses, businesses and public buildings in his city, the Rav hair (Rabbi of the city) was reduced to being a fundraiser – wandering from town to village soliciting funds to help his brethren rebuild their homes, and their lives.
Most of the people he met were touched by the story he told, and gave generously according to their means. Without delay, he would dispatch whatever money he raised back to the elders of the city, who were overseeing the rescue and recovery effort.
The Rav’s pleas were so convincing that he managed to convince even the most miserly of Jews to participate – at least until the day he entered Reb Matis’s jewelry store. If the lavishly furnished shop and top-notch jewelry was any indication, Reb Matis – whose name graced the ornate sign that hung outside – was a man of means. The Rav hoped he could secure a generous donation, but it soon became apparent that that was easier said than done.
Reb Matis interrupted the Rav’s carefully prepared appeal. “Ha-Rav, with all due respect, don’t waste your time. I try my best to do mitzvos, but I’m not in the habit of distributing my hard-earned parnasah to others. I was also a pauper, and I worked like crazy to build up this store. I’m sorry for your townsfolk, and sincerely wish them the best in rebuilding their lives – which I think they can do without my largesse if they try hard enough – but I refuse to act as a crutch for the unfortunate, which teaches them to rely on others rather than resorting to their own ingenuity.”
“That’s ridiculous,” the Rav said. “We’re not talking about beggars who won’t take a job. These peoples’ lives were destroyed – their homes and businesses burned to the ground – how can you be so heartless as to not help them get back on their feet.”
“Oh but I am helping them,” Reb Matis responded coldly. “I’m teaching them one of life’s most valuable lessons: Do for yourself, and rely on no one.” “That’s very ‘noble’ of you,” the Rav said. “Still, according to the Torah there’s a mitzvah to perform deeds of kindness with others. Since I obviously will not coax you into being kind, I will instead turn the tables and do with you a deed of kindness.”
“What exactly do mean,” Reb Matis wondered. “I’m not in need of your philanthropy.”
“Oh but you are,” the Rav said. “You are very sick, and by visiting you I am performing the mitzvah of bikur cholim (visiting the infirm).” “I assure you, HaRav, that I’m as healthy as I am wealthy.”
“Do you then deny the prophecy of Shlomo Ha-Melech (King Solomon), the wisest of all men, who said, ‘There is a terrible sickness I have seen beneath the sun: when a man’s wealth is preserved to his detriment.’ (Koheles/Ecclesiastes 5:12)? You have been granted great wealth, and yet you arrogantly refuse to share it with those less fortunate? I have no doubt whatsoever that your wealth will ultimately be your downfall – if not in this world then in the next, when you will be forced to stand judgment on your heartless apathy.”
“That’s cute,” Reb Matis said. “But if the Rav was looking to do the mitzvah of bikur cholim in earnest, I suspect he would have better spent his time visiting the hospitals, where the truly sick lie, waiting for someone to come and pay attention to them, rather than visiting me and trying to heal me with his poorly-argued rebuke.”
“You’re right,” the Rav said, “but I have a hidden reason why I chose to come here and do the mitzvah of bikur cholim specifically with you. However, I won’t tell you it unless you promise to give me at least a small donation for my cause.”
Matis’s curiosity was piqued. “Ok, you’ve got me – tell me why.”
“Chazal, our Sages, commenting on parsahas Vayechi, say that when Yosef first came to visit his father, Yaakov, he was deathly sick. Once Yosef entered the room, however, he felt an immediate improvement in his condition, and was able to sit up, as it says (48:2), ‘And Yisrael (Yaakov) was strengthened, and he sat up on the bed.’ One who visits the sick, the Sages teach, removes one-sixtieth of his sickness – this is why he suddenly felt stronger. The concept is in fact alluded to in this very verse: The numerical value of the bed (Hebrew: hamitah) is 59 – to teach us that after Yosef’s visit, Yaakov was left with only 59/60th of his illness. So of course I’d much rather visit you – and have the pleasure of removing 1/60th of your ‘sickness.’” (Maaseh Shoshan)
The Midrash (Pesikta Rabasi 25) says that during the times of the Bais HaMikdash (Holy Temple), there was a man named Navos who had a very beautiful voice. On Yamim Tovim, when everyone gathered in Jerusalem, thousands would gather to hear his prayers. One year, Navos decided he couldn’t be bothered to come, despite the disappointment of his admirers. Shortly afterwards he was killed and his land confiscated (see Melachim/Kings I 21). Paradoxically, had Navos ascended to Jerusalem and fulfilled the mitzvah of pilgrimage, the Midrash says his land would not have been taken, because the Torah promises (Shemos/Exodus 34:24), “No man shall covet your land when you go up to appear before HaShem, your G-d, three times a year.”
Mefarshim explain that Navos’s error was that he thought his melodious voice was his gift – to use or forsake as he pleased – when in fact it’s ‘on loan’ from HaShem to use in ways that increase His honor and bring pleasure and joy to others. Since he misappropriated his ‘property,’ he had his property taken away from him.
The concept of wealth preserved to its owner to his detriment doesn’t only apply to money. Everyone has gifts. A nice voice; a good head; sensitivity; a good cook; organized; physical strength; tirelessness; unflappability; joy… We may not think much of our gifts, and perhaps we shouldn’t let them get to our heads, but if we allow ‘humility’ to prevent us from using our gifts – many or few they may be – to enrich others’ lives, we will be held accountable, on this world or the next.
The word matana, gift, is from the root nasan -– to give. Nasan, both in Hebrew and English, is a palindrome – perhaps hinting that what we’re given must be given back. Have a good Shabbos.
Torah study all day and night
There are those special individuals, however, for whom Torah study is not simply a hobby or even an enjoyable or uplifting experience. It consumes them. Their hearts burn with the fire of the Torah; they invest every waking hour and every drop of their energy and resources in its understanding and analysis. It is said about the Chazon Ish zt"l that one would often find him learning in bed, not because he liked to learn reclining, but because, "just because I don't have enough energy to stay on my feet doesn't mean I can't squeeze out another few drops for the Torah!" He would only sleep when he simply collapsed from exhaustion.
The Netziv (R' Naftali Zvi Berlin zt"l, Rosh Yeshiva of the famous Yeshiva of Volozhin) was once told that one of his students was studying Torah for close to twenty hours a day! He called the student in and warned him about the dangers of burn-out and over exertion. "But Rebbe," he said respectfully, "it is said that when you were a Yeshiva bachur you too studied for close to twenty hours a day!"
"Not true!" he implied emphatically. "It is true that I studied for 16 hours a day, seven days a week, for twenty-five years. But twenty hours - never!" (We should merit that, when our time comes, we may have invested at least a few days of our lives with this type of Torah study!) (www.Torah.org)
Shabbos: Ta’am HaChaim Vayechi 5770
I will be giving a class in Navi on Shabbos afternoon at Bais Haknesses HaGra 14561 Lincoln in Oak Park, half an hour before Mincha.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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
Sunday, January 11, 2009
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 12
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12
It is said (Bereishis 46:28) vies Yehudah shalach lifanav el Yosef lihoros lifanav Goshnah vayavou artzah Goshen, he sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen; and they arrived in the region of Goshen. The Binei Yissachar writes that the word Goshnah equals the word Moshiach. It is noteworthy that the word shalach, which means he sent, can also be read shaal, he asked (the letters aleph and ches are interchangeable). The Gemara (Sukkah 52a) states that when Moshiach ben Dovid will witness the death of Moshiach Ben Yosef, he will become afraid, and when HaShem asks Moshiach ben Dovid what he desires, Moshiach Ben Dovid will respond , “all I ask for is life.” This request has its source in a verse where it is said (Tehillim 21:5) chaim shaal mimcho nasata lo, life he requested of You, You gave it to him. Thus, we can interpret our verse here as follows: and Yehudah, i.e., Moshiach ben Dovid, who descends from Yehudah, shaal (rearranging the letters of shalach and substituting the aleph for the ches) asks for life, because lifanav el Yosef, he witnesses before his eyes the death of Moshiach ben Yosef. The verse alludes to Moshiach as the gematria of the word Goshnah equals the word Moshiach (358).
It is said (Bereishis 47:29) sim na yadcha tachas yireichi, please place your hand under my thigh. Why did Yaakov instruct Yosef to place his hand under his thigh? Perhaps the idea is that when the Avos would want to demonstrate their connection to Eretz Yisroel, they would have someone place their hand under their thigh, as the thigh is a metaphor for Bris Milah, the area where they were circumcised. It is for this reason that Avraham, when seeking a wife for his son Yitzchak, instructed Eliezer (Ibid 24:2) to place his hand under his thigh. Avraham had instructed Eliezer to bring a wife back to Eretz Yisroel for Yitzchak, and Yaakov instructed Yosef to bury him in Eretz Yisroel. Rashi (Ibid 17:2) writes that receiving Eretz Yisroel was predicated by the performance of Bris Milah, circumcision. It was for this reason that the Avos instructed others to place their hand under their thigh. It is noteworthy that the words na yireichi equal in gematria the word eretz , land (291).
It is said (Bereishis 47:31) vayishtachu Yisroel al rosh hamitah, then Yisroel prostrated himself towards the head of the bed. Rashi writes that Yaakov prostrated himself because taalah bidinei sagid leih, a fox in its time, i.e. Yosef, bow down to him. It is noteworthy that the word vayishtachu (730) equals in gematria the words taalah bidinei sagid (729). It is further fascinating that the word rosh, head, equals in gematria the word taalah, a fox, alluding to the idea that when the fox is “the head,” one should bow down to him.
It is said (Bereishis 48:2) vayischazeik Yisroel vayeishev al hamitah, so Yisroel exerted himself and sat up on the bed. Rashi writes that from here we learn that cholkin kavod limalchus, one accords honor to the kingship. It is noteworthy that the words vayischazeik Yisroel (1072) equal in gematria to the words shehayu cholkim kavod limalchus, that they accorded honor to the kingship (1073).
It is said (Bereishis 48:11) vayomer Yisroel el Yosef rioh fanacha lo filalti vihinei herah osi Elokim gam es zarecha, Yisroel said to Yosef, “ I dared not accept the thought that I would see your face, and here G-d has shown me even your offspring.” This verse contains a fascinating allusion to the exiles of the Jewish People. The word filalti can be arranged as follows: the letter fey equals in gematria 80, alluding to the years that Yosef reigned in Egypt. The letters lamed lamed yud equal in gematria 70, alluding to the Babylonian exile which lasted for seventy years. The letter taf equals in gematria 400, alluding to the Egyptian exile which HaShem decreed to last 400 years. The words vihinei herah osi Elokim gam es zarecha, “and here G-d has shown me even your offspring,” allude to the Gemara (Taanis 5b) that states that Yaakov did not die. Te Gemara expounds on a verse that teaches us that just like his descendants are alive, also Yaakov is alive. Thus, our verse here alludes to that, as Yaakov said “and here G-d has shown me even your offspring.” This teaches us that Yaakov will, so to speak, be alive and he will see his descendants alive.
It is said (Bereishis 48:14) vayashes al rosh Ephraim vihu hatzair, and laid it on Ephraim’s head. The Baal HaTurim writes that the words vihu hatzair equal in gematria the words hu hiktin atzmo, he humbled himself, alluding to the idea that Ephraim humbled himself and therefore he merited to have Yehoshua as a descendant, and Yehoshua was filled with wisdom. It is noteworthy that the name Yehoshua (391) equals in gematria to the words hu hiktin atzmo (392).
The Gemara (Sota 13a) relates the incident where Chushim ben Dan, the grandson of Yaakov, heard that Esav was delaying the burial of Yaakov, so Chushim killed Esav. It is noteworthy that the name Chushim ben Dan alludes to this incident, as Chushim means quickly, ben means understand, and Dan means mete out justice. Thus, his name alludes to the idea that he acted quickly and with understanding and meted out to justice to Esav.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
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 12
It is said (Bereishis 46:28) vies Yehudah shalach lifanav el Yosef lihoros lifanav Goshnah vayavou artzah Goshen, he sent Yehudah ahead of him to Yosef, to prepare ahead of him in Goshen; and they arrived in the region of Goshen. The Binei Yissachar writes that the word Goshnah equals the word Moshiach. It is noteworthy that the word shalach, which means he sent, can also be read shaal, he asked (the letters aleph and ches are interchangeable). The Gemara (Sukkah 52a) states that when Moshiach ben Dovid will witness the death of Moshiach Ben Yosef, he will become afraid, and when HaShem asks Moshiach ben Dovid what he desires, Moshiach Ben Dovid will respond , “all I ask for is life.” This request has its source in a verse where it is said (Tehillim 21:5) chaim shaal mimcho nasata lo, life he requested of You, You gave it to him. Thus, we can interpret our verse here as follows: and Yehudah, i.e., Moshiach ben Dovid, who descends from Yehudah, shaal (rearranging the letters of shalach and substituting the aleph for the ches) asks for life, because lifanav el Yosef, he witnesses before his eyes the death of Moshiach ben Yosef. The verse alludes to Moshiach as the gematria of the word Goshnah equals the word Moshiach (358).
It is said (Bereishis 47:29) sim na yadcha tachas yireichi, please place your hand under my thigh. Why did Yaakov instruct Yosef to place his hand under his thigh? Perhaps the idea is that when the Avos would want to demonstrate their connection to Eretz Yisroel, they would have someone place their hand under their thigh, as the thigh is a metaphor for Bris Milah, the area where they were circumcised. It is for this reason that Avraham, when seeking a wife for his son Yitzchak, instructed Eliezer (Ibid 24:2) to place his hand under his thigh. Avraham had instructed Eliezer to bring a wife back to Eretz Yisroel for Yitzchak, and Yaakov instructed Yosef to bury him in Eretz Yisroel. Rashi (Ibid 17:2) writes that receiving Eretz Yisroel was predicated by the performance of Bris Milah, circumcision. It was for this reason that the Avos instructed others to place their hand under their thigh. It is noteworthy that the words na yireichi equal in gematria the word eretz , land (291).
It is said (Bereishis 47:31) vayishtachu Yisroel al rosh hamitah, then Yisroel prostrated himself towards the head of the bed. Rashi writes that Yaakov prostrated himself because taalah bidinei sagid leih, a fox in its time, i.e. Yosef, bow down to him. It is noteworthy that the word vayishtachu (730) equals in gematria the words taalah bidinei sagid (729). It is further fascinating that the word rosh, head, equals in gematria the word taalah, a fox, alluding to the idea that when the fox is “the head,” one should bow down to him.
It is said (Bereishis 48:2) vayischazeik Yisroel vayeishev al hamitah, so Yisroel exerted himself and sat up on the bed. Rashi writes that from here we learn that cholkin kavod limalchus, one accords honor to the kingship. It is noteworthy that the words vayischazeik Yisroel (1072) equal in gematria to the words shehayu cholkim kavod limalchus, that they accorded honor to the kingship (1073).
It is said (Bereishis 48:11) vayomer Yisroel el Yosef rioh fanacha lo filalti vihinei herah osi Elokim gam es zarecha, Yisroel said to Yosef, “ I dared not accept the thought that I would see your face, and here G-d has shown me even your offspring.” This verse contains a fascinating allusion to the exiles of the Jewish People. The word filalti can be arranged as follows: the letter fey equals in gematria 80, alluding to the years that Yosef reigned in Egypt. The letters lamed lamed yud equal in gematria 70, alluding to the Babylonian exile which lasted for seventy years. The letter taf equals in gematria 400, alluding to the Egyptian exile which HaShem decreed to last 400 years. The words vihinei herah osi Elokim gam es zarecha, “and here G-d has shown me even your offspring,” allude to the Gemara (Taanis 5b) that states that Yaakov did not die. Te Gemara expounds on a verse that teaches us that just like his descendants are alive, also Yaakov is alive. Thus, our verse here alludes to that, as Yaakov said “and here G-d has shown me even your offspring.” This teaches us that Yaakov will, so to speak, be alive and he will see his descendants alive.
It is said (Bereishis 48:14) vayashes al rosh Ephraim vihu hatzair, and laid it on Ephraim’s head. The Baal HaTurim writes that the words vihu hatzair equal in gematria the words hu hiktin atzmo, he humbled himself, alluding to the idea that Ephraim humbled himself and therefore he merited to have Yehoshua as a descendant, and Yehoshua was filled with wisdom. It is noteworthy that the name Yehoshua (391) equals in gematria to the words hu hiktin atzmo (392).
The Gemara (Sota 13a) relates the incident where Chushim ben Dan, the grandson of Yaakov, heard that Esav was delaying the burial of Yaakov, so Chushim killed Esav. It is noteworthy that the name Chushim ben Dan alludes to this incident, as Chushim means quickly, ben means understand, and Dan means mete out justice. Thus, his name alludes to the idea that he acted quickly and with understanding and meted out to justice to Esav.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 12
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, January 8, 2009
Shabbos: Ta’am HaChaim Parashas Vayechi 5769
שבת טעם החיים פרשת ויחי תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayechi 5769
If not with Shabbos, then with Tosefes Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov blessed his children. The Torah states regarding the blessing that Yaakov conferred on Reuven (Bereishis 49:3-4) Reuven bechori atah kochi vireishis oni yeser sieis viyeser az pachaz kamayim al tosar ki alisa mishkivei avicha az chilalta yitzui alah, Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. Water-like impetuosity – you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. Rashi, based on the Medrash, teaches us that because Reuven committed an infraction regarding Yaakov’s bed, he forfeited the opportunity that his tribe would be the Kohanim and the kings. What is interesting, however, is that the Torah itself does not state explicitly who replaced Reuven as the firstborn. However, in Divrei Hayamim (I 5:1) it is said uvinei Reuven bechor Yisroel ki hu habechor uvichalelo yitzuei aviv nitnah bechoraso livnei Yosef Ben Yisroel vilo lihisyacheis labechorah ki Yehudah gavar biechov ulinagid mimenu vihabechorah liYosef, the sons of Reuven, the firstborn of Yisroel. (He was the firstborn, but when he defiled his father’s bed his birthright was given to the sons of Yosef son of Yisroel, although not to receive the hereditary right of the firstborn, for Yehudah prevailed over his brothers, and the ruler was to come from him; but the firstborn’s portion was Yosef’s.) The Medrash (Bereishis Rabbah 82:11) states that there are two opinions regarding the interpretation of this verse. One opinion maintains that Reuven forfeited the hereditary right of the firstborn, while the second opinion posits that Reuven still maintained the hereditary right of the firstborn. One must wonder, however, what lesson can be derived from this verse and the Medrash? We already know in the Torah that Yaakov gave Yosef two portions in Eretz Yisroel as a sign of being the conferred firstborn.
Understanding the roles of Reuven and Yosef
How do we understand the birthright? Reuven was born first but he was not able to sustain the level of retaining the birthright. The birthright had to be transferred, but who was deserving of earning the birthright? The Torah teaches us that Yosef replaced Reuven as the firstborn, but only with regard to having his two sons, Menasheh and Ephraim, inherit land in Eretz Yisroel. What was the significance of this inheritance?
The significance of two
We are all familiar with the idea that “two is better than one.” While one reflects the idea of unity, two symbolizes blessing and prosperity. The Medrash (Bereishis Rabbah 1:10) states that it was for this reason that the Torah commenced with the letter beis, as the letter beis has a numerical value of two, and this symbolizes abundance and blessing. Yaakov prided Reuven on being his firstborn and his strength and his initial vigor, and these attributes reflected in Yaakov a sense of discipline and control. Had Reuven been worthy, he would have retained that strength and Reuven would have been king and the Kohen. In the words of the Torah, Reuven would have been foremost, i.e. he would have been the source of blessing for the Jewish People, as it is through the king and the Kohanim that HaShem confers His blessings upon the Jewish People. Yet, Reuven forfeited these virtues and the “one” that was to lead to blessing and abundance was lost. Yosef, whose name symbolizes the idea of continuity and abundance, was the natural choice to replace Reuven with regard to being the firstborn. While Yehudah became the king and Levi inherited the Kehunah, Yosef received the hereditary right of the firstborn. What was so special about Yosef that he inherited this blessing?
Yosef was the extension of Yaakov
We see from the Torah and from the Medrash that Yosef as an extension of Yaakov. The Medrash (Bereishis Rabbah 84:6) comments that whatever occurred to Yaakov occurred in a similar fashion to Yosef. Yaakov was hated by his brother and Yosef was hated by his brothers. They were both circumcised, both their mothers were initially barren, and many other similarities. Thus, while Reuven was biologically the firstborn son, Yosef was the son who Yaakov felt the strongest connection to. Thus, Yaakov transmitted to Yosef all the Torah that he had studied at the academies of Shem and Ever. Furthermore, Yaakov is likened to fire and Yosef is akin to the flame, which is the extension of the fire. It was the flame of the fire which was and will be used to destroy the straw of Esav. This, in a sense Yosef was Yaakov. It is noteworthy that of all the tribes, it is only regarding Yosef that Yaakov uses the terem bracha, blessing (Bereishis 49:25-26). Furthermore, the Sforno (Ibid verse 25) writes that whereas the blessings that Yaakov conferred on Menasheh and Ephraim were through an angel, the blessing that Yaakov conferred on Yosef was through HaShem Himself. This idea that Yosef is singled out for blessing and that the blessing is directly from HaShem clearly demonstrates the strong connection between Yaakov and Yosef.
The Shabbos connection
The lesson that we can take from the saga of Reuven forfeiting his hereditary right of the firstborn and Yosef receiving it instead is that every week we have the opportunity to be first and foremost. This opportunity arrives with the onset of Shabbos, when Hashem confers upon His beloved people the gift of Shabbos. According to the Medrash (Bereishis Rabbah 11:1) Shabbos is the blessing of HaShem that enriches and one need not add toil with it. Yet, it is possible for one to unfortunately squander the holiness of Shabbos if he is not prepared for its aura and its state of holiness. It is for this reason that HaShem gave us the extra opportunity of Tosefes Shabbos, which the Sfas Emes writes is reflected in Yosef. By adding on to Shabbos during the week, one demonstrates that he is doing his best to prepare for the Holy Shabbos. When one prepares properly for Shabbos and extends the Shabbos into the week, he can be assured that he will eat the fruits of his labors on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Rushing to perform HaShem’s will
Kum kira eilav yachish liamtzach, that He may rush to fortify you. When we arise and beseech HaShem, HaShem rushes to fortify us. This is clearly a lesson in how we are supposed to approach spiritual matters. The way HaShem responds to our entreaties is a sign of how we are supposed to serving HaShem. We must rush to fulfill HaShem’s mitzvos and then we can be guaranteed that He will rush, so to speak, to fulfill our needs.
Shabbos in Tefillah
Constantly praising HaShem in Shul
Vichulam poschim es pihem bikdushah uvitaharh bishirah uvizimrah, and they all open their mouth in holiness and purity, in song and hymn. This passage is clearly a strong reproof to all those who arrive in shul to pray and yet do not engage themselves entirely in praising HaShem. We have the opportunity when we enter into Shul three times daily to praise the King of all kings, the Master of the world, Who controls everything that we do and say. Surely we should show our utmost gratitude and use our mouths to praise Him with holiness and purity, in song and hymn.
Shabbos Story
Talking money and talking Torah
Rabbi Mordechai Kamenetzky writes: The Ponovezer Rav, Rabbi Yosef Kahanamen, of blessed memory, was renowned for his efforts in rebuilding Torah from the ashes of the Holocaust. He established the jewel in the crown of the Torah city of Bnei Brak by building the Ponovez Yeshiva and its myriad affiliate institutions. He built a Yeshiva for pre-teens, another for young men, and still a third for married scholars. He built the Batei Avos, a huge housing complex with hundreds of subsidized apartments for needy families. He built schools for orphaned boys and girls in Bnei Brak, Ashdod, and numerous cities across the State of Israel.
Often, he would visit wealthy patrons in the United States, Canada, South Africa, and Europe, and appealed to them to contribute monies for the Ponovezer Institutions.
The story is told, perhaps apocryphally, that one particular donor once confronted him in jest.
“Why is it, Rabbi Kahanamen,” he wondered, “that all the other Rabbis and Roshei Yeshiva who visit me never mention money? All they talk about is Torah and mitzvos. But you come here and cut right to the chase. You don’t talk about Torah or mitzvos. Your appeal, however, is, direct and to the point. You come here and say that you need one hundred thousand dollars to finish a girls school in Ashdod. Why don't you also give me a speech about Torah, mitzvos, and Jewish continuity?”
Rabbi Kahanamen did not draw back. He took the man’s hand and looked him in the eye. Then he told him a profound statement. “You know me well. Many fund raisers talk, ‘Torah, Torah, Torah,’ but they mean money, money, money. I talk money, but I mean Torah, Torah, Torah.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 24
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid and Dovid found Shaul in a cave. Dovid did not listen to his men who suggested that he kill Shaul. Rather, Dovid cut off a corner of Shaul’s robe, and subsequently Dovid informed Shaul what he had done. Dovid questioned Shaul as to why he was chasing him, if he, Dovid, was as insignificant as a dead dog and a single flea. Shaul then expressed remorse for having sought to kill Dovid and made Dovid swear that he would not kill him or his descendants and Dovid swore to Shaul. Dovid was the paragon of humility, and this is evidenced by how he could compare himself to a dead dog and a flea. Shabbos is a time when one must nullify himself completely before HaShem. This is the only way that one can then accept Hashem’s Kingship, and Shabbos is the day when we truly recognize HaShem as King.
Shabbos in Agadah
Shabbos is when those who are close are blessed
The Sfas Emes (Vayechi 5645) writes that the blessings that Yaakov conferred on his sons were an expression of closeness and attachment. The blessing that they received was commensurate with the closeness that they had to Yaakov. In a similar vein, writes the Sfas Emes, Shabbos elevates all of creation to their source and this allows them to receive blessing.
Shabbos in Halacha
Principles of Hatmanah, Insulating
Insulation means placing an additional covering such as a towel around a container of food to retain the heat of the food. A primary wrapping, however, would not be deemed insulation. Thus, one would be allowed to wrap hot food in pre-cut aluminum foil. Although the foil helps in retaining the heat, its main purpose is to keep the food from drying out. For this reason it is not deemed to be insulation. A second layer of foil that is not for preserving the food but for keeping it warm, however, is deemed to be insulation and cannot be used.
Shabbos Challenge Question
Last week we posed the question: why do parents bless their children on Friday night? Rabbi Abraham Twerski in The Shabbos Companion cites those who posit that during the week children may often irritate their parents and parents may utter cross words to the children. On Friday night, with the holiness of Shabbsa, all harsh memories should be erased, and the parents can bless their children wholeheartedly. A reader wrote as follows:
1. As Rabbi Shlomo Alkabetz says in Lecho Dodi, Shabbos is the “mekor habracha.”
2. Brachos need to be given bisimcha, with joy.
3. This is the time that the entire family will be there; similar to why we make Yizkor precisely at the time that we should not be remembering the dead - on Yom Tov.
This week’s question is, what is the significance of extending the end of Shabbos past nightfall? 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 Vayechi 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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 Vayechi 5769
If not with Shabbos, then with Tosefes Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov blessed his children. The Torah states regarding the blessing that Yaakov conferred on Reuven (Bereishis 49:3-4) Reuven bechori atah kochi vireishis oni yeser sieis viyeser az pachaz kamayim al tosar ki alisa mishkivei avicha az chilalta yitzui alah, Reuven, you are my firstborn, my strength and my initial vigor, foremost in rank and foremost in power. Water-like impetuosity – you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. Rashi, based on the Medrash, teaches us that because Reuven committed an infraction regarding Yaakov’s bed, he forfeited the opportunity that his tribe would be the Kohanim and the kings. What is interesting, however, is that the Torah itself does not state explicitly who replaced Reuven as the firstborn. However, in Divrei Hayamim (I 5:1) it is said uvinei Reuven bechor Yisroel ki hu habechor uvichalelo yitzuei aviv nitnah bechoraso livnei Yosef Ben Yisroel vilo lihisyacheis labechorah ki Yehudah gavar biechov ulinagid mimenu vihabechorah liYosef, the sons of Reuven, the firstborn of Yisroel. (He was the firstborn, but when he defiled his father’s bed his birthright was given to the sons of Yosef son of Yisroel, although not to receive the hereditary right of the firstborn, for Yehudah prevailed over his brothers, and the ruler was to come from him; but the firstborn’s portion was Yosef’s.) The Medrash (Bereishis Rabbah 82:11) states that there are two opinions regarding the interpretation of this verse. One opinion maintains that Reuven forfeited the hereditary right of the firstborn, while the second opinion posits that Reuven still maintained the hereditary right of the firstborn. One must wonder, however, what lesson can be derived from this verse and the Medrash? We already know in the Torah that Yaakov gave Yosef two portions in Eretz Yisroel as a sign of being the conferred firstborn.
Understanding the roles of Reuven and Yosef
How do we understand the birthright? Reuven was born first but he was not able to sustain the level of retaining the birthright. The birthright had to be transferred, but who was deserving of earning the birthright? The Torah teaches us that Yosef replaced Reuven as the firstborn, but only with regard to having his two sons, Menasheh and Ephraim, inherit land in Eretz Yisroel. What was the significance of this inheritance?
The significance of two
We are all familiar with the idea that “two is better than one.” While one reflects the idea of unity, two symbolizes blessing and prosperity. The Medrash (Bereishis Rabbah 1:10) states that it was for this reason that the Torah commenced with the letter beis, as the letter beis has a numerical value of two, and this symbolizes abundance and blessing. Yaakov prided Reuven on being his firstborn and his strength and his initial vigor, and these attributes reflected in Yaakov a sense of discipline and control. Had Reuven been worthy, he would have retained that strength and Reuven would have been king and the Kohen. In the words of the Torah, Reuven would have been foremost, i.e. he would have been the source of blessing for the Jewish People, as it is through the king and the Kohanim that HaShem confers His blessings upon the Jewish People. Yet, Reuven forfeited these virtues and the “one” that was to lead to blessing and abundance was lost. Yosef, whose name symbolizes the idea of continuity and abundance, was the natural choice to replace Reuven with regard to being the firstborn. While Yehudah became the king and Levi inherited the Kehunah, Yosef received the hereditary right of the firstborn. What was so special about Yosef that he inherited this blessing?
Yosef was the extension of Yaakov
We see from the Torah and from the Medrash that Yosef as an extension of Yaakov. The Medrash (Bereishis Rabbah 84:6) comments that whatever occurred to Yaakov occurred in a similar fashion to Yosef. Yaakov was hated by his brother and Yosef was hated by his brothers. They were both circumcised, both their mothers were initially barren, and many other similarities. Thus, while Reuven was biologically the firstborn son, Yosef was the son who Yaakov felt the strongest connection to. Thus, Yaakov transmitted to Yosef all the Torah that he had studied at the academies of Shem and Ever. Furthermore, Yaakov is likened to fire and Yosef is akin to the flame, which is the extension of the fire. It was the flame of the fire which was and will be used to destroy the straw of Esav. This, in a sense Yosef was Yaakov. It is noteworthy that of all the tribes, it is only regarding Yosef that Yaakov uses the terem bracha, blessing (Bereishis 49:25-26). Furthermore, the Sforno (Ibid verse 25) writes that whereas the blessings that Yaakov conferred on Menasheh and Ephraim were through an angel, the blessing that Yaakov conferred on Yosef was through HaShem Himself. This idea that Yosef is singled out for blessing and that the blessing is directly from HaShem clearly demonstrates the strong connection between Yaakov and Yosef.
The Shabbos connection
The lesson that we can take from the saga of Reuven forfeiting his hereditary right of the firstborn and Yosef receiving it instead is that every week we have the opportunity to be first and foremost. This opportunity arrives with the onset of Shabbos, when Hashem confers upon His beloved people the gift of Shabbos. According to the Medrash (Bereishis Rabbah 11:1) Shabbos is the blessing of HaShem that enriches and one need not add toil with it. Yet, it is possible for one to unfortunately squander the holiness of Shabbos if he is not prepared for its aura and its state of holiness. It is for this reason that HaShem gave us the extra opportunity of Tosefes Shabbos, which the Sfas Emes writes is reflected in Yosef. By adding on to Shabbos during the week, one demonstrates that he is doing his best to prepare for the Holy Shabbos. When one prepares properly for Shabbos and extends the Shabbos into the week, he can be assured that he will eat the fruits of his labors on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Rushing to perform HaShem’s will
Kum kira eilav yachish liamtzach, that He may rush to fortify you. When we arise and beseech HaShem, HaShem rushes to fortify us. This is clearly a lesson in how we are supposed to approach spiritual matters. The way HaShem responds to our entreaties is a sign of how we are supposed to serving HaShem. We must rush to fulfill HaShem’s mitzvos and then we can be guaranteed that He will rush, so to speak, to fulfill our needs.
Shabbos in Tefillah
Constantly praising HaShem in Shul
Vichulam poschim es pihem bikdushah uvitaharh bishirah uvizimrah, and they all open their mouth in holiness and purity, in song and hymn. This passage is clearly a strong reproof to all those who arrive in shul to pray and yet do not engage themselves entirely in praising HaShem. We have the opportunity when we enter into Shul three times daily to praise the King of all kings, the Master of the world, Who controls everything that we do and say. Surely we should show our utmost gratitude and use our mouths to praise Him with holiness and purity, in song and hymn.
Shabbos Story
Talking money and talking Torah
Rabbi Mordechai Kamenetzky writes: The Ponovezer Rav, Rabbi Yosef Kahanamen, of blessed memory, was renowned for his efforts in rebuilding Torah from the ashes of the Holocaust. He established the jewel in the crown of the Torah city of Bnei Brak by building the Ponovez Yeshiva and its myriad affiliate institutions. He built a Yeshiva for pre-teens, another for young men, and still a third for married scholars. He built the Batei Avos, a huge housing complex with hundreds of subsidized apartments for needy families. He built schools for orphaned boys and girls in Bnei Brak, Ashdod, and numerous cities across the State of Israel.
Often, he would visit wealthy patrons in the United States, Canada, South Africa, and Europe, and appealed to them to contribute monies for the Ponovezer Institutions.
The story is told, perhaps apocryphally, that one particular donor once confronted him in jest.
“Why is it, Rabbi Kahanamen,” he wondered, “that all the other Rabbis and Roshei Yeshiva who visit me never mention money? All they talk about is Torah and mitzvos. But you come here and cut right to the chase. You don’t talk about Torah or mitzvos. Your appeal, however, is, direct and to the point. You come here and say that you need one hundred thousand dollars to finish a girls school in Ashdod. Why don't you also give me a speech about Torah, mitzvos, and Jewish continuity?”
Rabbi Kahanamen did not draw back. He took the man’s hand and looked him in the eye. Then he told him a profound statement. “You know me well. Many fund raisers talk, ‘Torah, Torah, Torah,’ but they mean money, money, money. I talk money, but I mean Torah, Torah, Torah.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 24
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid and Dovid found Shaul in a cave. Dovid did not listen to his men who suggested that he kill Shaul. Rather, Dovid cut off a corner of Shaul’s robe, and subsequently Dovid informed Shaul what he had done. Dovid questioned Shaul as to why he was chasing him, if he, Dovid, was as insignificant as a dead dog and a single flea. Shaul then expressed remorse for having sought to kill Dovid and made Dovid swear that he would not kill him or his descendants and Dovid swore to Shaul. Dovid was the paragon of humility, and this is evidenced by how he could compare himself to a dead dog and a flea. Shabbos is a time when one must nullify himself completely before HaShem. This is the only way that one can then accept Hashem’s Kingship, and Shabbos is the day when we truly recognize HaShem as King.
Shabbos in Agadah
Shabbos is when those who are close are blessed
The Sfas Emes (Vayechi 5645) writes that the blessings that Yaakov conferred on his sons were an expression of closeness and attachment. The blessing that they received was commensurate with the closeness that they had to Yaakov. In a similar vein, writes the Sfas Emes, Shabbos elevates all of creation to their source and this allows them to receive blessing.
Shabbos in Halacha
Principles of Hatmanah, Insulating
Insulation means placing an additional covering such as a towel around a container of food to retain the heat of the food. A primary wrapping, however, would not be deemed insulation. Thus, one would be allowed to wrap hot food in pre-cut aluminum foil. Although the foil helps in retaining the heat, its main purpose is to keep the food from drying out. For this reason it is not deemed to be insulation. A second layer of foil that is not for preserving the food but for keeping it warm, however, is deemed to be insulation and cannot be used.
Shabbos Challenge Question
Last week we posed the question: why do parents bless their children on Friday night? Rabbi Abraham Twerski in The Shabbos Companion cites those who posit that during the week children may often irritate their parents and parents may utter cross words to the children. On Friday night, with the holiness of Shabbsa, all harsh memories should be erased, and the parents can bless their children wholeheartedly. A reader wrote as follows:
1. As Rabbi Shlomo Alkabetz says in Lecho Dodi, Shabbos is the “mekor habracha.”
2. Brachos need to be given bisimcha, with joy.
3. This is the time that the entire family will be there; similar to why we make Yizkor precisely at the time that we should not be remembering the dead - on Yom Tov.
This week’s question is, what is the significance of extending the end of Shabbos past nightfall? 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 Vayechi 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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
Sunday, January 4, 2009
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 11
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.
It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).
It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).
It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).
It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).
It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)
It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.
It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
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 11
In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.
It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).
It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).
It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).
It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).
It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)
It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.
It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, January 1, 2009
Shabbos: Ta’am HaChaim Parashas Vayigash 5769
שבת טעם החיים פרשת ויגש תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayigash 5769
Extending Shabbos into the week
Introduction
In this weeks parasha we learn how Yosef reveals himself to his brothers after being separated from them for twenty two years. What is interesting about Yosef’s revelation is that he does not blame his brothers for selling him to Egypt. Rather, Yosef attributes his sale to Egypt for the good of his family. It is said (Bereishis 45:5) viatah al teiatzavu vial yichar bieineichem ki michartem osi heinah ki limichyah shilachani Elokim lifneichem, and now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d had sent me ahead of you. In this verse Yosef declares that the reason that his brothers sold him was so that he could be a provider for them in the years of famine. Yet, a few verses later it is said (Ibid verse 8) viatah lo atem shilachtem osi heimah ki HaElokim vayisimeini liav liPharaoh uliadon lichol baiso umosheil bichol eretz Mitzrayim, and now: It was not you who sent me here, but G-d; He has made me father to Pharaoh, master of his entire household, and ruler throughout the entire land of Egypt.
Understanding Yosef’s motives
Let us understand what message Yosef was conveying to his brothers. On the one hand Yosef told them that it was them who had sold him to Egypt but HaShem had orchestrated his sale so that he would be the provider of his family. On the other hand Yosef informs his brothers that it was not them who had sent him to Egypt. Rather, HaShem had sent him. Why did Yosef give them contradictory perspectives and what was his goal in stating these perspectives?
Angels and work
The Sfas Emes (Vayishlach 5631) writes that the word malach, normally translated as angel, is associated with the word melacha, work. Thus, throughout the week HaShem conducts the world through angels, as melacha is performed through malachim, angels. On Shabbos, however, one is forbidden to engage in melacha, labor, and Shabbos is a semblance of the World to Come, so the Jewish People can achieve HaShem’s will without any intermediaries.
Yosef represents the extension of Shabbos into the week
The Sfas Emes (Vayigash 5659) writes that Yaakov is reflected in Shabbos, whereas Yosef is reflects in Tosefes Shabbos, adding on to Shabbos. We can therefore suggest that Yosef was intimating to the brothers that while in action, i.e. melacha, they had certainly sold Yosef to Egypt, it was really HaShem Who had sent him. The reason for this is because the ideal of Yosef is to extend Shabbos into the week. Thus, Yosef repeated himself by declaring that ultimately it was not you who sent me to Egypt. Rather, Hashem sent me to Egypt. Yosef was hinting to the idea that all the successes and fortunes of the week find their source of blessing in Shabbos. It is noteworthy that the words shilachani Elokim lifneichem, that G-d had sent me ahead of you, equals in gematria zeh Shabbos, this is Shabbos.
The Shabbos connection
Throughout the week we are engaged in both physical and spiritual pursuits, which, according to the Sfas Emes, are conducted through malachim, angels. Yet, we must know that ultimately Shabbos is the source of the blessing. We must strive to bring the blessing of Shabbos in the week. It is for this reason that we count the days of the week as the days preceding Shabbos and the days that are subsequent to Shabbos. Similarly, we should choose food and other delicacies with the Holy Shabbos in mind. In the merit of contemplating Shabbos throughout the week HaShem should grant us the arrival of Moshiach and we should inherit the day which will be completely a Shabbos and rest day for eternal life.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos is our source of strength
Bimitzvas Shabbos Kel yachlitzach, through the Shabbos command will the Almighty strengthen you. How does the Shabbos strengthen a person? Shabbos is similar to Shemittah, the Sabbatical year, where a Jew must allow his land to lie fallow for an entire year. Yet, by observing Shemittah one is blessed with an abundance of crops. In a similar vein, by observing Shabbos properly, one is blessed during the week with success and strength to observe all of HaShem’s mitzvos. It is for this reason that the Yerushalmi (Nedarim 12:2) states that the mitzvah of Shabbos is equivalent to all of the other mitzvos in the Torah.
Shabbos in Tefillah
Serving HaShem with fear
Vichulam osim bieimah uviyirah ritzon konam, and they all do the will of their Maker with dread and reverence. It is sometimes easy to do HaShem’s will. W can pray, study Torah and perform mitzvos with relative ease. Yet, how often do we perform these acts with dread and reverence? While one is required to serve HaShem with love and with fear, it is quite often that the fear factor is missing in our lives. To fear HaShem certainly takes an effort. We are required to recite the Shema with fear. The reason for this is because the recital of Shema indicates our acceptance of HaShem’s Kingship and His mitzvos. A practical suggestion would be to recite or to contemplate before performing a mitzvah that we are performing the mitzvah out of love and fear of HaShem. Ones speech and thoughts affect his actions, and this contemplation or recital will lead us on the path of reverence and love for HaShem.
Shabbos Story
All he could think of was Shemiras Shabbos
Rabbi Mordechai Kamenetzky writes: It was the Jewish wedding of the century, the daughter of Rabbi Chaim Elazar Schapiro, the illustrious Munkatzcer Rebbe, was to marry the son of the Rebbe of Partzov. Both Chassidic dynasties were royal, aristocratic, and majestic. And the ceremony was to be equally regal. The bride and groom would ride in opulent carriages, drawn by four white horses. The wedding meal was so large that every needy member of the community would be allowed to partake. It was the Jewish event of the century!
There was so much excitement that an actual news crew came to film the wedding. The footage would be incorporated as part of the pre-feature newsreels shown at American movie theatres across the Atlantic! “Imagine!” thought the reporters, “this would attract hundreds of Jewish people who had roots in Europe into the theatre!” The difficult part was to convince the Munkatzcer Rebbe to speak for the cameras. The Rebbe vehemently opposed the frivolities and wanton ideas of the cinema, and would not participate in a film. The producer assured the Rebbe that only his voice, not his face (an assurance that proved to be false), would be presented to the large audiences.
“Rebbe, this is a wonderful opportunity for you to talk about the Hassidic court of Munkatzc! Imagine how many Jews would be fascinated by your life's work. It would also be a wonderful opportunity to send personal wishes to all your followers who have left Europe to come to America.”
Finally, the Rebbe consented. The film caught the Rebbe speaking for the microphones and the camera that was obscured from his view. He was very brief. Tearfully, he repeated his message a few times and then turned his head and stopped talking.
The American crew was excited. They were going to present the wedding with its entire mystique and majesty to American audiences.
However, when the wedding film was shown in American theatres the scene of the pomp and circumstance of the ceremony was a stark contrast to the interview with the Rebbe. They did not see a jubilant Rabbi Schapiro toasting the large audience upon the joyous occasion. Instead, they saw Rabbi Schapiro pleading tearfully on the silver screen. “Yidden heet der Shabbos!” “Jewish Brothers! Keep the Shabbos!” Those were the only words he said. Then he turned his face and wept. Those were the only words that the Rebbe chose to speak. (The film is now archived at the Museum of Jewish Heritage in New York City.) [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 23
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid. Yehonasan met Dovid and reaffirmed his dedication to Dovid. The Zifim informed Shaul that Dovid was hiding in the forest but Dovid was able to escape from Shaul’s pursuit. When Shaul had Dovid surrounded, a messenger came to inform Shaul that the Plishtim had spread out over the land so Shaul temporarily abandoned his pursuit of Dovid. Throughout the week we are, in a sense, pursued by the forces of evil who wish to destroy us, Heaven forbid, or to at least hamper our spiritual progress. When Shabbos arrives, however, all harsh judgments disappear and the evil angel is forced to respond Amen to the blessing of the good angel that the upcoming Shabbos should also be good.
Shabbos in Agadah
Shabbos is a day to remember and not to forget
The Bais Yisroel (Vayishlach 5725) writes that in the Zemiros of Shabbos we recite the words yom Shabbason ein lishkoach, the day of rest should not be forgotten. Regarding Shabbos it is said that we must remember the Shabbos and regarding Amalek it is said that we must remember what Amalek did to us when we left Egypt. This, the Bais Yisroel writes, teaches us that one can overcome the Evil Inclination, but he must ensure that he does not forget the Shabbos. One must not forget the power of Yaakov who observed the Shabbos and did not forget the Shabbos. When one accepts the Kingship of Hashem he will not forget his obligations to HaShem and His Torah.
Shabbos in Halacha
Hatmanah Insulating
In order to ensure that one not come to violate the prohibition of bishul, cooking and havarah, kindling, the Chachamim instituted the prohibition of hatmanah, insulating. One is Rabbinicaly forbidden to insulate a pot of hot food on Shabbos by enclosing it in any material that retains heat, such as a towel. In certain situations one is forbidden to do this even on Erev Shabbos. We will learn that this prohibition applies often in the modern day kitchen.
Shabbos Challenge Question
Last week we posed the question: why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? The Pinei Menachem (Mikeitz 5754) answers that regarding every matter there is an aspect of doing good and an aspect of turning away from bad. On Shabbos, writes the Pinei Menachem, one can reach the level where even the slav is deemed to be good.
This week’s question is, why do parents bless their children on Friday night? 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 Vayigash 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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 http://www.doreishtov.blogspot.com/
Shabbos: Ta’am HaChaim Parashas Vayigash 5769
Extending Shabbos into the week
Introduction
In this weeks parasha we learn how Yosef reveals himself to his brothers after being separated from them for twenty two years. What is interesting about Yosef’s revelation is that he does not blame his brothers for selling him to Egypt. Rather, Yosef attributes his sale to Egypt for the good of his family. It is said (Bereishis 45:5) viatah al teiatzavu vial yichar bieineichem ki michartem osi heinah ki limichyah shilachani Elokim lifneichem, and now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d had sent me ahead of you. In this verse Yosef declares that the reason that his brothers sold him was so that he could be a provider for them in the years of famine. Yet, a few verses later it is said (Ibid verse 8) viatah lo atem shilachtem osi heimah ki HaElokim vayisimeini liav liPharaoh uliadon lichol baiso umosheil bichol eretz Mitzrayim, and now: It was not you who sent me here, but G-d; He has made me father to Pharaoh, master of his entire household, and ruler throughout the entire land of Egypt.
Understanding Yosef’s motives
Let us understand what message Yosef was conveying to his brothers. On the one hand Yosef told them that it was them who had sold him to Egypt but HaShem had orchestrated his sale so that he would be the provider of his family. On the other hand Yosef informs his brothers that it was not them who had sent him to Egypt. Rather, HaShem had sent him. Why did Yosef give them contradictory perspectives and what was his goal in stating these perspectives?
Angels and work
The Sfas Emes (Vayishlach 5631) writes that the word malach, normally translated as angel, is associated with the word melacha, work. Thus, throughout the week HaShem conducts the world through angels, as melacha is performed through malachim, angels. On Shabbos, however, one is forbidden to engage in melacha, labor, and Shabbos is a semblance of the World to Come, so the Jewish People can achieve HaShem’s will without any intermediaries.
Yosef represents the extension of Shabbos into the week
The Sfas Emes (Vayigash 5659) writes that Yaakov is reflected in Shabbos, whereas Yosef is reflects in Tosefes Shabbos, adding on to Shabbos. We can therefore suggest that Yosef was intimating to the brothers that while in action, i.e. melacha, they had certainly sold Yosef to Egypt, it was really HaShem Who had sent him. The reason for this is because the ideal of Yosef is to extend Shabbos into the week. Thus, Yosef repeated himself by declaring that ultimately it was not you who sent me to Egypt. Rather, Hashem sent me to Egypt. Yosef was hinting to the idea that all the successes and fortunes of the week find their source of blessing in Shabbos. It is noteworthy that the words shilachani Elokim lifneichem, that G-d had sent me ahead of you, equals in gematria zeh Shabbos, this is Shabbos.
The Shabbos connection
Throughout the week we are engaged in both physical and spiritual pursuits, which, according to the Sfas Emes, are conducted through malachim, angels. Yet, we must know that ultimately Shabbos is the source of the blessing. We must strive to bring the blessing of Shabbos in the week. It is for this reason that we count the days of the week as the days preceding Shabbos and the days that are subsequent to Shabbos. Similarly, we should choose food and other delicacies with the Holy Shabbos in mind. In the merit of contemplating Shabbos throughout the week HaShem should grant us the arrival of Moshiach and we should inherit the day which will be completely a Shabbos and rest day for eternal life.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos is our source of strength
Bimitzvas Shabbos Kel yachlitzach, through the Shabbos command will the Almighty strengthen you. How does the Shabbos strengthen a person? Shabbos is similar to Shemittah, the Sabbatical year, where a Jew must allow his land to lie fallow for an entire year. Yet, by observing Shemittah one is blessed with an abundance of crops. In a similar vein, by observing Shabbos properly, one is blessed during the week with success and strength to observe all of HaShem’s mitzvos. It is for this reason that the Yerushalmi (Nedarim 12:2) states that the mitzvah of Shabbos is equivalent to all of the other mitzvos in the Torah.
Shabbos in Tefillah
Serving HaShem with fear
Vichulam osim bieimah uviyirah ritzon konam, and they all do the will of their Maker with dread and reverence. It is sometimes easy to do HaShem’s will. W can pray, study Torah and perform mitzvos with relative ease. Yet, how often do we perform these acts with dread and reverence? While one is required to serve HaShem with love and with fear, it is quite often that the fear factor is missing in our lives. To fear HaShem certainly takes an effort. We are required to recite the Shema with fear. The reason for this is because the recital of Shema indicates our acceptance of HaShem’s Kingship and His mitzvos. A practical suggestion would be to recite or to contemplate before performing a mitzvah that we are performing the mitzvah out of love and fear of HaShem. Ones speech and thoughts affect his actions, and this contemplation or recital will lead us on the path of reverence and love for HaShem.
Shabbos Story
All he could think of was Shemiras Shabbos
Rabbi Mordechai Kamenetzky writes: It was the Jewish wedding of the century, the daughter of Rabbi Chaim Elazar Schapiro, the illustrious Munkatzcer Rebbe, was to marry the son of the Rebbe of Partzov. Both Chassidic dynasties were royal, aristocratic, and majestic. And the ceremony was to be equally regal. The bride and groom would ride in opulent carriages, drawn by four white horses. The wedding meal was so large that every needy member of the community would be allowed to partake. It was the Jewish event of the century!
There was so much excitement that an actual news crew came to film the wedding. The footage would be incorporated as part of the pre-feature newsreels shown at American movie theatres across the Atlantic! “Imagine!” thought the reporters, “this would attract hundreds of Jewish people who had roots in Europe into the theatre!” The difficult part was to convince the Munkatzcer Rebbe to speak for the cameras. The Rebbe vehemently opposed the frivolities and wanton ideas of the cinema, and would not participate in a film. The producer assured the Rebbe that only his voice, not his face (an assurance that proved to be false), would be presented to the large audiences.
“Rebbe, this is a wonderful opportunity for you to talk about the Hassidic court of Munkatzc! Imagine how many Jews would be fascinated by your life's work. It would also be a wonderful opportunity to send personal wishes to all your followers who have left Europe to come to America.”
Finally, the Rebbe consented. The film caught the Rebbe speaking for the microphones and the camera that was obscured from his view. He was very brief. Tearfully, he repeated his message a few times and then turned his head and stopped talking.
The American crew was excited. They were going to present the wedding with its entire mystique and majesty to American audiences.
However, when the wedding film was shown in American theatres the scene of the pomp and circumstance of the ceremony was a stark contrast to the interview with the Rebbe. They did not see a jubilant Rabbi Schapiro toasting the large audience upon the joyous occasion. Instead, they saw Rabbi Schapiro pleading tearfully on the silver screen. “Yidden heet der Shabbos!” “Jewish Brothers! Keep the Shabbos!” Those were the only words he said. Then he turned his face and wept. Those were the only words that the Rebbe chose to speak. (The film is now archived at the Museum of Jewish Heritage in New York City.) [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 23
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid. Yehonasan met Dovid and reaffirmed his dedication to Dovid. The Zifim informed Shaul that Dovid was hiding in the forest but Dovid was able to escape from Shaul’s pursuit. When Shaul had Dovid surrounded, a messenger came to inform Shaul that the Plishtim had spread out over the land so Shaul temporarily abandoned his pursuit of Dovid. Throughout the week we are, in a sense, pursued by the forces of evil who wish to destroy us, Heaven forbid, or to at least hamper our spiritual progress. When Shabbos arrives, however, all harsh judgments disappear and the evil angel is forced to respond Amen to the blessing of the good angel that the upcoming Shabbos should also be good.
Shabbos in Agadah
Shabbos is a day to remember and not to forget
The Bais Yisroel (Vayishlach 5725) writes that in the Zemiros of Shabbos we recite the words yom Shabbason ein lishkoach, the day of rest should not be forgotten. Regarding Shabbos it is said that we must remember the Shabbos and regarding Amalek it is said that we must remember what Amalek did to us when we left Egypt. This, the Bais Yisroel writes, teaches us that one can overcome the Evil Inclination, but he must ensure that he does not forget the Shabbos. One must not forget the power of Yaakov who observed the Shabbos and did not forget the Shabbos. When one accepts the Kingship of Hashem he will not forget his obligations to HaShem and His Torah.
Shabbos in Halacha
Hatmanah Insulating
In order to ensure that one not come to violate the prohibition of bishul, cooking and havarah, kindling, the Chachamim instituted the prohibition of hatmanah, insulating. One is Rabbinicaly forbidden to insulate a pot of hot food on Shabbos by enclosing it in any material that retains heat, such as a towel. In certain situations one is forbidden to do this even on Erev Shabbos. We will learn that this prohibition applies often in the modern day kitchen.
Shabbos Challenge Question
Last week we posed the question: why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? The Pinei Menachem (Mikeitz 5754) answers that regarding every matter there is an aspect of doing good and an aspect of turning away from bad. On Shabbos, writes the Pinei Menachem, one can reach the level where even the slav is deemed to be good.
This week’s question is, why do parents bless their children on Friday night? 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 Vayigash 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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 http://www.doreishtov.blogspot.com/
Thursday, December 25, 2008
Shabbos: Ta’am HaChaim Parashas Mikeitz-Chanukah 5769
שבת טעם החיים פרשת מקץ-חנוכה תשס"ט
Shabbos: Ta’am HaChaim Parashas Mikeitz-Chanukah 5769
Dreams and opportunities
Introduction
One of the more fascinating aspects of the recent parshiyos is the fact that some major events occurred through the vehicle of dreams. In Parashas Vayeitzei the Torah records the dream that Yaakov had where he saw a ladder and angels ascending and descending the ladder. According to the Medrash this dream was a portend for the exiles that the Jewish People would endure in the future. In Parashas Vayeishev we learn about the dreams that Yosef had which were a sign that in the future Yosef would provide sustenance for Egypt and for his entire family. One must wonder why dreams play such an important role in Jewish history.
Dreams and food
It is noteworthy that the word for dream in Hebrew is chalom, and the word for bread in Hebrew is lechem. It would appear that there is a direct association between bread, i.e. sustenance, and dreams. What is the association between sustenance and dreams?
Yaakov dreamed and requested bread to eat
When we take a closer look at the dream that Yaakov had with the ladder, we will notice that subsequent to the dream, Yaakov made the following request from HaShem. It is said (Bereishis 28:20) vayidar Yaakov neder leimor im yihyeh Elokim imadi ushmarani baderech hazeh asher anochi holeich vinasan li lechem leechol uveged lilbosh, then Yaakov took a vow, saying, “if G-d will be with me , will guard me on this way that I am going; will give me bread to eat and clothes to wear. It appears that after experiencing the phenomenal dream, Yaakov felt justified in requesting bread to eat. Why did Yaakov feel that his dream warranted a request for sustenance?
Yosef’s special garment incurred favor amongst those who saw him
In the prayer that is recited on Yom Tov when the Kohanim bless the congregation, it is said visihma tefillasi naakasi vienkasi tamid kisheim sheshamata enkas Yaakov timimecho hanikra ish tam visiten li ulichol nafshos beisi mizonoseinu ufarnasaseinu… kisheim shenasata pisas lechem leechol liYaaakov avinu hanikra ish tam… vayihyu divarai nishmaim laavodasecho kisheim shenasata es Yosef tzadikecho bishaa shehilbisho aviv kesones pasim lichein ulichesed ulirachamim bieinecho uvieinei chol roav, that You listen to my prayer, my plea and my cry at all times, just as You listened to the cry of Yaakov, Your prefect one, who is called ‘ a wholesome man.’ And may You bestow upon me and upon all the souls of my household, our food and our sustenance… just as You gave a portion of bread to eat and clothing to wear to our father Yaakov who is called ‘a wholesome man.’…and that my words in Your service be heard; just as You granted Yosef, Your righteous one – at the time that his father garbed him in a fine woolen tunic – that he find favor, kindness and mercy in Your eyes and in the eyes of all those who beheld him. There is an obvious question regarding this passage. How can we declare that HaShem granted Yosef favor kindness and mercy in the eyes of all who beheld him, when we know that it was specifically the fact that Yaakov bestowed Yosef with the extra garment that caused his brothers to be jealous of him?
Yaakov took a vow and taught future generations a lesson
Perhaps the answer to this question is that in this prayer we equate the request of Yaakov seeking to have clothing to wear and bread to eat with the fact that Yaakov bestowed Yosef with an extra garment. Yaakov experienced an awesome dream and then requested from HaShem that he have food to eat. Yosef received a fine garment from his father and this led Yosef to have thoughts of ruling over his brothers. Thus, although the extra garment caused jealousy to Yosef’s brothers, ultimately it led to Yosef providing for his entire family during the famine. In a similar vein, when Yaakov experienced his phenomenal dream, he felt that the dream warranted his request that HaShem provide him food. Aside from his personal request for sustenance, Yaakov was teaching future generations that when one feels that the time is propitious, one should ask HaShem for his needs. This idea is reflected in the fact that it is said vayidar Yaakov neder leimor, then Yaakov took a vow, saying. The Medrash (Bereishis Rabbah 70-:1) comments on the word leimor that this teaches us that future generations should take a vow in a time of their distress. It would follow that the vow can include a condition such as Yaakov made with HaShem, that if HaShem provides for me, then I will offer sacrifices and tithes to HaShem.
Yosef interprets the dreams and uses them for his family’s benefit
In this week’s parasha, Pharaoh experiences two dreams and Yosef interprets both of them to be alluding to the upcoming times of great plenty and great famine that will occur in Egypt. Yet, Yosef went even further than merely interpreting the dreams. Yosef took the opportunity to suggest to Pharaoh how the country would be able to survive the famine, and this was by appointing a wise and discerning man who would take measures to ensure that the surplus grain from the years of plenty would tide them over for the years of famine. Yosef did not suffice with just interpreting Pharaoh’s dreams. Rather, Yosef saw the dreams as an opportunity for him to ascend to power and witness the fulfillment of his own dreams, which according to the Ramban were a form of prophecy.
The Shabbos connection
Every week HaShem bestows upon the Jewish People a wondrous gift called Shabbos. Similarly, we are now celebrating the festival of Chanukah, when the lights that our forefathers kindled in the Bais HaMikdash burn once again in the hearts of every Jew. What better time is there than on the Holy Shabbos and on the holy festivals than to request from HaShem that He provide us with all our needs? Shabbos and the festivals are truly like a dream, where if one contemplates the holiness of these days, one would certainly feel that he is in a dream-like state of mind. HaShem should allow us to be aware of the holiness and purity that can be experienced in these times and may we once again witness miracles like those that HaShem performed for our forefathers.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Hashem’s Day of Delight
Shabbos kodesh yom chemdaso ki vo shavas Kel mikol milachto, the Holy Shabbos, day of His delight – for on it the Almighty rested from all His work. It is common for people to work hard and then anticipate resting from their exertion. On Shabbos, so to speak, HaShem anticipated His day of rest from the toil of creating the world in six days. While before HaShem there is certainly no such concept of toil, we can only understand Shabbos in these terms. It is thus of utmost importance to be aware that Shabbos is HaShem’s day of delight, and we must delight in every aspect of Shabbos. This includes, eating, drinking, sleeping, parodying and studying HaShem’s precious Torah.
Shabbos in Tefillah
Coming closer to each other like the angels
Kulam ahuvim kulam berurim kulam giborim kulam kedoshim; they are all flawless; they are all mighty; they are all holy. The expression regarding the angels that they are flawless requires reflection. The Eitz Yosef writes that this means that the heavenly beings are devoid of an Evil Inclination, and they are clear hearted and intellects that are removed. While these definitions are difficult to relate to regarding human beings, it is worth noting that the angels are all in harmony because they do not have an Evil Inclination that sows discord and jealousy. We should take this message to heart and we should realize that when we overcome our temptations to be jealous of another’s possessions or talents, we come closer to that person. Thus, we can also be clear hearted and one step closer to HaShem, similar to the angels on high.
Shabbos Story
Teaching to you and to future students
Rabbi Mordechai Kamenetzky writes: Rabbi Shlomo Hyman, the first dean of Yeshiva Torah Vodaath, had a most amazing way of teaching his students. Unlike the dry lectures given by many brilliant scholars, he would shout with almost breathless rapture as he explained the Talmud and its commentaries. His eyes would sparkle and his arms would wave has he orchestrated Talmudic theory. After the class he would almost collapse from the exhaustion.
One particular snowy day back in the early 1940’s only four boys came to class. Nevertheless, Rabbi Hyman delivered his dissertation as if the room was packed with hundreds of students. Beads of sweat rolled down his face as he argued points of law to the disbelieving four boys. As he paused to catch his breath, one of the boys mustered his courage and beseeched the Torah Giant. “Rebbe, please -- there are only four of us.” Rabbi Hyman's eyes widened. “You think I'm giving this class for four boys? I am giving this class to hundreds of boys. I'm giving this class to you, your students, their students, and their students!”
[Reprinted with permission from Torah.org]
The precious Menorah
Everyone knew of the tzaddik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.
Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father’s name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzaddik promised to pray for her. As itwas customary to give the tzaddik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. “I don’t want money from you!” he said.
“But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!”
“I know that you have a very beautiful and precious Chanukah menorah. That is what I want!” Rabbi Moshe Leib said quietly.
“Rabbi, I do have the menorah you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!”
The Rebbe listened carefully, nodding his head. “I am aware that the menorah is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever.”
“I understand completely, and I agree wholeheartedly. The menorah is yours; I will bring it to you today,” the woman said in a strong, firm voice.
That evening, when she came and presented the menorah to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menorah’s existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menorah he had received from histeacher and Rebbe, Reb Shmelke of Nicholsburg?
On the first night of Chanukah, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. “I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.
When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menorah, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'
When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanukah ‘gelt.’ Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menorah. It was this menorah which the rich man wanted. No, thought Reb Yechiel, he couldn’t even think of relinquishing it.
Having refused the rich man’s offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menorah. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzvah of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.
Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzvah was intertwined with the sin of coveting the possession of another. “That is why I have arranged to return the menorah to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward.”
Shabbos in Navi
Shmuel I Chapter 22
Shabbos is also a day of reckoning
In this chapter we learn of the tragic incident where Shaul discovers from Doeg that Achimelech the Kohen in the city of Nov provided Dovid with food and a sword. Shaul instructed Doge to kill the Kohanim of Nov and Doeg proceeded to annihilate the entire city of Nov. One must wonder what the inhabitants of Nov did wrong to incur such a harsh punishment. The Radak (verse 18) and the Ralbag (Shmuel II 1:27) suggest that they were liable the death penalty for their sins but Scripture does not mention what their sin was, aside from the fact they were descendants of the house of Eli, who HaShem forewarned that his descendants would die as young men. While this punishment may be deemed harsh for people who were pious, we learn from here that HaShem’s word is what endures. Similarly, we must realize that HaShem gave us the Holy Shabbos and in addition to being a day of delight, it is also a day in which we must be stringent in its observance, as it is one of HaShem’s commandments.
Shabbos in Agadah
The uniqueness of Shabbos, Rosh Chodesh and Bris Milah
It is known that the Greeks sought to eradicate the observance of Rosh Chodesh, Shabbos and Bris Milah. The Sfas Emes (Chanukah 5647) writes that these three mitzvos have a uniqueness in olam, the world, in shanah, the year, and in nefesh, the soul. This idea is reflected in the fact that milah is a sign in the soul, Shabbos is a sign in the creation, as all the shefa, influence, that comes to the Jewish People is above the influence of the weekday. Rosh Chodesh is in time, as the Jewish People count according to the lunar calendar, and our times are unique, unlike the calendar of the gentiles.
Shabbos in Halacha
Summary
One can transfer food from one pot on the blech to another pot. Thus, one can take boiled water from a kettle on the blech and pour it into a pot of cholent. Nonetheless, the pot should be moved off the flame, or the pouring should be done in a slow manner.
Shabbos Challenge Question
Last week we posed the question: why is it significant that all opinions agree that the Torah was given on Shabbos? The Gemara (Shabbos 86b) states that although there is a dispute amongst Tanaim whether the Torah was given on the sixth of Sivan or the seventh of Sivan, all opinions concur that the Torah was given on Shabbos. The Koshnitzer Maggid (Avodas Yisroel Parashas Yisro) writes that perhaps the reason that Moshe was determined that the Jewish People receive the Torah on Shabbos was because Shabbos is such ahoy day. The Jewish People received the Torah on the holy day of Shabbos to ensure that they would keep the Torah for eternity, i.e. even after the cessation of the world that we exist in now.
This week’s question is, why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? 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 Mikeitz-Chanukah 5769
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
I will not be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos and a Freilechen and Lichtige Chanukah.
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 Mikeitz-Chanukah 5769
Dreams and opportunities
Introduction
One of the more fascinating aspects of the recent parshiyos is the fact that some major events occurred through the vehicle of dreams. In Parashas Vayeitzei the Torah records the dream that Yaakov had where he saw a ladder and angels ascending and descending the ladder. According to the Medrash this dream was a portend for the exiles that the Jewish People would endure in the future. In Parashas Vayeishev we learn about the dreams that Yosef had which were a sign that in the future Yosef would provide sustenance for Egypt and for his entire family. One must wonder why dreams play such an important role in Jewish history.
Dreams and food
It is noteworthy that the word for dream in Hebrew is chalom, and the word for bread in Hebrew is lechem. It would appear that there is a direct association between bread, i.e. sustenance, and dreams. What is the association between sustenance and dreams?
Yaakov dreamed and requested bread to eat
When we take a closer look at the dream that Yaakov had with the ladder, we will notice that subsequent to the dream, Yaakov made the following request from HaShem. It is said (Bereishis 28:20) vayidar Yaakov neder leimor im yihyeh Elokim imadi ushmarani baderech hazeh asher anochi holeich vinasan li lechem leechol uveged lilbosh, then Yaakov took a vow, saying, “if G-d will be with me , will guard me on this way that I am going; will give me bread to eat and clothes to wear. It appears that after experiencing the phenomenal dream, Yaakov felt justified in requesting bread to eat. Why did Yaakov feel that his dream warranted a request for sustenance?
Yosef’s special garment incurred favor amongst those who saw him
In the prayer that is recited on Yom Tov when the Kohanim bless the congregation, it is said visihma tefillasi naakasi vienkasi tamid kisheim sheshamata enkas Yaakov timimecho hanikra ish tam visiten li ulichol nafshos beisi mizonoseinu ufarnasaseinu… kisheim shenasata pisas lechem leechol liYaaakov avinu hanikra ish tam… vayihyu divarai nishmaim laavodasecho kisheim shenasata es Yosef tzadikecho bishaa shehilbisho aviv kesones pasim lichein ulichesed ulirachamim bieinecho uvieinei chol roav, that You listen to my prayer, my plea and my cry at all times, just as You listened to the cry of Yaakov, Your prefect one, who is called ‘ a wholesome man.’ And may You bestow upon me and upon all the souls of my household, our food and our sustenance… just as You gave a portion of bread to eat and clothing to wear to our father Yaakov who is called ‘a wholesome man.’…and that my words in Your service be heard; just as You granted Yosef, Your righteous one – at the time that his father garbed him in a fine woolen tunic – that he find favor, kindness and mercy in Your eyes and in the eyes of all those who beheld him. There is an obvious question regarding this passage. How can we declare that HaShem granted Yosef favor kindness and mercy in the eyes of all who beheld him, when we know that it was specifically the fact that Yaakov bestowed Yosef with the extra garment that caused his brothers to be jealous of him?
Yaakov took a vow and taught future generations a lesson
Perhaps the answer to this question is that in this prayer we equate the request of Yaakov seeking to have clothing to wear and bread to eat with the fact that Yaakov bestowed Yosef with an extra garment. Yaakov experienced an awesome dream and then requested from HaShem that he have food to eat. Yosef received a fine garment from his father and this led Yosef to have thoughts of ruling over his brothers. Thus, although the extra garment caused jealousy to Yosef’s brothers, ultimately it led to Yosef providing for his entire family during the famine. In a similar vein, when Yaakov experienced his phenomenal dream, he felt that the dream warranted his request that HaShem provide him food. Aside from his personal request for sustenance, Yaakov was teaching future generations that when one feels that the time is propitious, one should ask HaShem for his needs. This idea is reflected in the fact that it is said vayidar Yaakov neder leimor, then Yaakov took a vow, saying. The Medrash (Bereishis Rabbah 70-:1) comments on the word leimor that this teaches us that future generations should take a vow in a time of their distress. It would follow that the vow can include a condition such as Yaakov made with HaShem, that if HaShem provides for me, then I will offer sacrifices and tithes to HaShem.
Yosef interprets the dreams and uses them for his family’s benefit
In this week’s parasha, Pharaoh experiences two dreams and Yosef interprets both of them to be alluding to the upcoming times of great plenty and great famine that will occur in Egypt. Yet, Yosef went even further than merely interpreting the dreams. Yosef took the opportunity to suggest to Pharaoh how the country would be able to survive the famine, and this was by appointing a wise and discerning man who would take measures to ensure that the surplus grain from the years of plenty would tide them over for the years of famine. Yosef did not suffice with just interpreting Pharaoh’s dreams. Rather, Yosef saw the dreams as an opportunity for him to ascend to power and witness the fulfillment of his own dreams, which according to the Ramban were a form of prophecy.
The Shabbos connection
Every week HaShem bestows upon the Jewish People a wondrous gift called Shabbos. Similarly, we are now celebrating the festival of Chanukah, when the lights that our forefathers kindled in the Bais HaMikdash burn once again in the hearts of every Jew. What better time is there than on the Holy Shabbos and on the holy festivals than to request from HaShem that He provide us with all our needs? Shabbos and the festivals are truly like a dream, where if one contemplates the holiness of these days, one would certainly feel that he is in a dream-like state of mind. HaShem should allow us to be aware of the holiness and purity that can be experienced in these times and may we once again witness miracles like those that HaShem performed for our forefathers.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Hashem’s Day of Delight
Shabbos kodesh yom chemdaso ki vo shavas Kel mikol milachto, the Holy Shabbos, day of His delight – for on it the Almighty rested from all His work. It is common for people to work hard and then anticipate resting from their exertion. On Shabbos, so to speak, HaShem anticipated His day of rest from the toil of creating the world in six days. While before HaShem there is certainly no such concept of toil, we can only understand Shabbos in these terms. It is thus of utmost importance to be aware that Shabbos is HaShem’s day of delight, and we must delight in every aspect of Shabbos. This includes, eating, drinking, sleeping, parodying and studying HaShem’s precious Torah.
Shabbos in Tefillah
Coming closer to each other like the angels
Kulam ahuvim kulam berurim kulam giborim kulam kedoshim; they are all flawless; they are all mighty; they are all holy. The expression regarding the angels that they are flawless requires reflection. The Eitz Yosef writes that this means that the heavenly beings are devoid of an Evil Inclination, and they are clear hearted and intellects that are removed. While these definitions are difficult to relate to regarding human beings, it is worth noting that the angels are all in harmony because they do not have an Evil Inclination that sows discord and jealousy. We should take this message to heart and we should realize that when we overcome our temptations to be jealous of another’s possessions or talents, we come closer to that person. Thus, we can also be clear hearted and one step closer to HaShem, similar to the angels on high.
Shabbos Story
Teaching to you and to future students
Rabbi Mordechai Kamenetzky writes: Rabbi Shlomo Hyman, the first dean of Yeshiva Torah Vodaath, had a most amazing way of teaching his students. Unlike the dry lectures given by many brilliant scholars, he would shout with almost breathless rapture as he explained the Talmud and its commentaries. His eyes would sparkle and his arms would wave has he orchestrated Talmudic theory. After the class he would almost collapse from the exhaustion.
One particular snowy day back in the early 1940’s only four boys came to class. Nevertheless, Rabbi Hyman delivered his dissertation as if the room was packed with hundreds of students. Beads of sweat rolled down his face as he argued points of law to the disbelieving four boys. As he paused to catch his breath, one of the boys mustered his courage and beseeched the Torah Giant. “Rebbe, please -- there are only four of us.” Rabbi Hyman's eyes widened. “You think I'm giving this class for four boys? I am giving this class to hundreds of boys. I'm giving this class to you, your students, their students, and their students!”
[Reprinted with permission from Torah.org]
The precious Menorah
Everyone knew of the tzaddik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.
Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father’s name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzaddik promised to pray for her. As itwas customary to give the tzaddik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. “I don’t want money from you!” he said.
“But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!”
“I know that you have a very beautiful and precious Chanukah menorah. That is what I want!” Rabbi Moshe Leib said quietly.
“Rabbi, I do have the menorah you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!”
The Rebbe listened carefully, nodding his head. “I am aware that the menorah is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever.”
“I understand completely, and I agree wholeheartedly. The menorah is yours; I will bring it to you today,” the woman said in a strong, firm voice.
That evening, when she came and presented the menorah to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menorah’s existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menorah he had received from histeacher and Rebbe, Reb Shmelke of Nicholsburg?
On the first night of Chanukah, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. “I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.
When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menorah, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'
When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanukah ‘gelt.’ Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menorah. It was this menorah which the rich man wanted. No, thought Reb Yechiel, he couldn’t even think of relinquishing it.
Having refused the rich man’s offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menorah. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzvah of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.
Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzvah was intertwined with the sin of coveting the possession of another. “That is why I have arranged to return the menorah to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward.”
Shabbos in Navi
Shmuel I Chapter 22
Shabbos is also a day of reckoning
In this chapter we learn of the tragic incident where Shaul discovers from Doeg that Achimelech the Kohen in the city of Nov provided Dovid with food and a sword. Shaul instructed Doge to kill the Kohanim of Nov and Doeg proceeded to annihilate the entire city of Nov. One must wonder what the inhabitants of Nov did wrong to incur such a harsh punishment. The Radak (verse 18) and the Ralbag (Shmuel II 1:27) suggest that they were liable the death penalty for their sins but Scripture does not mention what their sin was, aside from the fact they were descendants of the house of Eli, who HaShem forewarned that his descendants would die as young men. While this punishment may be deemed harsh for people who were pious, we learn from here that HaShem’s word is what endures. Similarly, we must realize that HaShem gave us the Holy Shabbos and in addition to being a day of delight, it is also a day in which we must be stringent in its observance, as it is one of HaShem’s commandments.
Shabbos in Agadah
The uniqueness of Shabbos, Rosh Chodesh and Bris Milah
It is known that the Greeks sought to eradicate the observance of Rosh Chodesh, Shabbos and Bris Milah. The Sfas Emes (Chanukah 5647) writes that these three mitzvos have a uniqueness in olam, the world, in shanah, the year, and in nefesh, the soul. This idea is reflected in the fact that milah is a sign in the soul, Shabbos is a sign in the creation, as all the shefa, influence, that comes to the Jewish People is above the influence of the weekday. Rosh Chodesh is in time, as the Jewish People count according to the lunar calendar, and our times are unique, unlike the calendar of the gentiles.
Shabbos in Halacha
Summary
One can transfer food from one pot on the blech to another pot. Thus, one can take boiled water from a kettle on the blech and pour it into a pot of cholent. Nonetheless, the pot should be moved off the flame, or the pouring should be done in a slow manner.
Shabbos Challenge Question
Last week we posed the question: why is it significant that all opinions agree that the Torah was given on Shabbos? The Gemara (Shabbos 86b) states that although there is a dispute amongst Tanaim whether the Torah was given on the sixth of Sivan or the seventh of Sivan, all opinions concur that the Torah was given on Shabbos. The Koshnitzer Maggid (Avodas Yisroel Parashas Yisro) writes that perhaps the reason that Moshe was determined that the Jewish People receive the Torah on Shabbos was because Shabbos is such ahoy day. The Jewish People received the Torah on the holy day of Shabbos to ensure that they would keep the Torah for eternity, i.e. even after the cessation of the world that we exist in now.
This week’s question is, why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? 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 Mikeitz-Chanukah 5769
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
I will not be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos and a Freilechen and Lichtige Chanukah.
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
Sunday, December 21, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 9
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
It is said (Bereishis 32:4) vayeishev Yaakov bieretz migurei avail bieretz Canaan, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. Rabbeinu Bachye writes that it is permitted for one to change the vowels of a word to employ a homiletical interpretation to a verse in the Torah. Thus, we can suggest that the word vayeishev, written with a tzerei under the letter shin, can be read as vayasheiv, with a patach under the letter yud and with a segol under the letter shin. The word vayeishev means and he blew away (see Bereishis 15:11). This alludes to the idea that Rashi writes that Yaakov saw all of the chiefs of Esav mentioned at the end of Parashas Vayishlach and the solution to eliminating them was eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef, as Yosef was the flame that would extend the fire of Yaakov and destroy Esav, who is symbolized by straw.
The Baal HaTurim writes that the word migurei can also mean fear. It is noteworthy that Yitzchak (208) is equal in gematria to the word gur (209), which means fear, and Yitzchak is described as (Bereishis 31:42) pachad Yitzchak, the dread of Yitzchak.
It is said (Bereishis 37:2) vihu naar es binei Vilhah vies binei Zilpah nishei aviv, but he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives. This passage can be interpreted homiletically as follows: Yosef was naar, i.e. engaged in, Vilhah, which equals in gematria 42, and one of the Names of HaShem is the Name of 42. The word Zilpah can be arranged as follows: the zayin and the hey equal 12, which alludes to the idea that the Gemara (Sota 36b) states that Yosef was worthy of having 12 tribes born to him, if not for the incident that occurred with the wife of Potiphar. The letters lamed and pay equal in gematria 110, and this alludes to the years that Yosef lived.
It is said (Bereishis 37:3) viYisroel ahav es Yosef mikol banav ki ven zekunim hu lo viasah lo kisones pasim, now Yisroel loved Yosef more than all his sons since he was a child of his old age, and he made him a fine woolen tunic. The word zekunim (207) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Yaakov loved Yitzchak because he was similar to his father Yitzchak, and Yosef was the continuation of the tradition from Avraham and Yitzchak.
It is said (Bereishis 37:5) vayachalom Yosef chalom, Yosef dreamt a dream. The word chalom contains the same letters as lechem, bread, alluding to the fact that the first dream of Yosef was regarding bread and sustenance that Yosef would ultimately provide to his family in Egypt.
It is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh, behold! we were binding sheaves in the middle of the field. The Medrash (Bereishis Rabbah 84:10) states that Rabbi Acha said that Yosef was intimating to the brothers that in the future you will conceal (the word alumim, written with an aleph, can also be read with an ayin, meaning concealed) matters regarding me from our father and he will say (Ibid verse 33) chaya raah achalashu, a savage beast devoured him. It will be the silence of my mother Rachel that will ultimately save me (see commentators to Medrash regarding how Rachel’s silence ultimately saved Yosef). It is noteworthy that the stone on the Choshen that symbolized Binyomin was referred to as yashfeh (Shemos 28:20) and the Medrash (Esther Rabbah 6:12) interprets the word yashfeh to mean yesh peh vishoseik, there is a mouth and he remains silent. This alludes to Binyomin who knew about the brother’s sale of Yosef but did not reveal it. The word mialmim (161) is equal in gematria to the name Binyomin (162).
It is said (Bereishis 37:20) vinashlicheihu biachad haboros, and throw him into one of the pits. The Medrash (Bereishis Rabbah 84:16) states that when Yosef was cast into the pit, Yaakov’s pit, so to speak, became empty of Torah. The word haboros is equal in gematria to 613, which alludes to the 613 mitzvos contained in the Torah.
It is said (Bereishis 37:26) vayomer Yehudah el echav mah betza ki naharog es achinu vichisnu es damo, Yehudah said to his brothers, “what gain will there be if we kill our brother and cover up his blood?” It is noteworthy that the words mah betza (207) equal in gematria the word raz, secret, and the word ohr, light. This alludes to the idea that by Yehudah uttering these words and saving Yosef from death, he merited to retain his kingship and have Dovid and Moshiach descend from him (see Rashi Bereishis 49:9). Thus, contained in Yehduah’s words were the secret and light of Moshiach.
It is said (Devarim 33:11) bareich HaShem cheilo ufoal yadav tirtzeh michatz masnayim kamav umisanav min yikumun, bless, O HaShem, his resources, and favor the work of his hands; smash the loins of his foes and his enemies, that they may not rise. Rashi writes that this verse alludes to the battle that the Chashmonaim waged against the Greeks. It is noteworthy that the word cheilo forms an acrostic for the words Chashmonaim, Yevanim, and the letters lamed and vav equal in gematria 36, which is the amount of candles we light on Chanukah. Furthermore, the word yadav equals in gematria 30, which alludes to the idea that the Chashmonaim donned the mantel of kingship which belongs to the tribe of Yehudah, and the name Yehudah is equal in gematria 30, and the Mishna (Avos 6:6) states that kingship is acquired with thirty privileges.
The word Chashmonaim contains an allusion to the decrees that the Greeks instituted against the Jewish People. The first three letters ches, shin, and mem allude to Chashmonaim, Shabbos and milah.
The Maharal (Ner Mitzvah) writes that the word heichal, sanctuary, equals in gematria 65, and the word Yavan, Greece, equals in gematria 66. This teaches us, writes the Maharal, that the Greeks was able to be above the Heichal. It is noteworthy that in the song Maoz Tzur that is sung on Chanukah, we recite the words binei vinah yimei shemonah kavu shir urinanim, men of insight- eight days established for song and jubilation. The word binah equals 67, intimating that by battling the Greeks mentally and spiritually, the Chashmonaim were able to defeat the Greeks and their false philosophies. This idea finds further support in the Medrash (Bereishis Rabbah 91:9) that states that when someone would say a correct idea before Rabbi Tarfon, he would respond with the words “kaftor vaferach,” a knob and a blossom. When someone would say something that did not have substance, Rabbi Tarfon would say, “lo yereid bini imachem, my son shall not go down with you (Bereishis 42:38). The Netziv (Haamek Davar Ibid) explains that the word bini also means intellect. Thus, Rabbi Tarfon was declaring that his intellect did not agree with the person. We can suggest that when Rabbi Tarfon did agree with the reasoning, he would say “kaftor vaferach,” a knob and a blossom, which were ornaments of the Menorah, indicating that this thought had its source in the Menorah, the symbol of wisdom. It is noteworthy that Reuven was the one who offered to have his two sons killed if he would not bring back Binyomin to Yaakov, and Yaakov responded that my son shall not go down with you. There is a Medrash (Medrash Peliah) that states: it is said (Shir HaShirim 7:14) hadudaim nasnu reiach vial pisacheinu kol megadim chadashim gam yeshanim dodi tzafanti loch, all my baskets, good and bad, emit a fragrance; all at our doors have the precious fruits of comely deeds, both the Scribes’ new ordinances and the Torah’s timeless wisdom; for You, Beloved, has my heart stored them. The words hadudaim nasnu reiach refer to Reuven saving Yosef from death, and the words vial pisacheinu kol megadim refer to the Chanukah lights. What is the association between Reuven saving Yosef and the Chanukah lights? Perhaps the idea is that the word Reuven is an acrostic of the words reu bein, see and understand (see Rashi from Gemara Brachos 7b for a different interpretation of the word bein). Thus, Reuven saw the danger that Yosef was in and understood that it was up to him to save Yosef from certain death. Similarly, on Chanukah one must understand and act on the awareness that the Greek philosophy contains an inherent danger that could lead one away from HaShem, Heaven forbid. It is noteworthy that the word pesach, entranceway, in at bash is vav, aleph, samach, which equals in gematria binah (67). The word megadim equals in gematria 97, and the word Chanukah equals in gematria 89. When one adds the 8 days of Chanukah to the word Chanukah, together they equal 97.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
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Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
It is said (Bereishis 32:4) vayeishev Yaakov bieretz migurei avail bieretz Canaan, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. Rabbeinu Bachye writes that it is permitted for one to change the vowels of a word to employ a homiletical interpretation to a verse in the Torah. Thus, we can suggest that the word vayeishev, written with a tzerei under the letter shin, can be read as vayasheiv, with a patach under the letter yud and with a segol under the letter shin. The word vayeishev means and he blew away (see Bereishis 15:11). This alludes to the idea that Rashi writes that Yaakov saw all of the chiefs of Esav mentioned at the end of Parashas Vayishlach and the solution to eliminating them was eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef, as Yosef was the flame that would extend the fire of Yaakov and destroy Esav, who is symbolized by straw.
The Baal HaTurim writes that the word migurei can also mean fear. It is noteworthy that Yitzchak (208) is equal in gematria to the word gur (209), which means fear, and Yitzchak is described as (Bereishis 31:42) pachad Yitzchak, the dread of Yitzchak.
It is said (Bereishis 37:2) vihu naar es binei Vilhah vies binei Zilpah nishei aviv, but he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives. This passage can be interpreted homiletically as follows: Yosef was naar, i.e. engaged in, Vilhah, which equals in gematria 42, and one of the Names of HaShem is the Name of 42. The word Zilpah can be arranged as follows: the zayin and the hey equal 12, which alludes to the idea that the Gemara (Sota 36b) states that Yosef was worthy of having 12 tribes born to him, if not for the incident that occurred with the wife of Potiphar. The letters lamed and pay equal in gematria 110, and this alludes to the years that Yosef lived.
It is said (Bereishis 37:3) viYisroel ahav es Yosef mikol banav ki ven zekunim hu lo viasah lo kisones pasim, now Yisroel loved Yosef more than all his sons since he was a child of his old age, and he made him a fine woolen tunic. The word zekunim (207) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Yaakov loved Yitzchak because he was similar to his father Yitzchak, and Yosef was the continuation of the tradition from Avraham and Yitzchak.
It is said (Bereishis 37:5) vayachalom Yosef chalom, Yosef dreamt a dream. The word chalom contains the same letters as lechem, bread, alluding to the fact that the first dream of Yosef was regarding bread and sustenance that Yosef would ultimately provide to his family in Egypt.
It is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh, behold! we were binding sheaves in the middle of the field. The Medrash (Bereishis Rabbah 84:10) states that Rabbi Acha said that Yosef was intimating to the brothers that in the future you will conceal (the word alumim, written with an aleph, can also be read with an ayin, meaning concealed) matters regarding me from our father and he will say (Ibid verse 33) chaya raah achalashu, a savage beast devoured him. It will be the silence of my mother Rachel that will ultimately save me (see commentators to Medrash regarding how Rachel’s silence ultimately saved Yosef). It is noteworthy that the stone on the Choshen that symbolized Binyomin was referred to as yashfeh (Shemos 28:20) and the Medrash (Esther Rabbah 6:12) interprets the word yashfeh to mean yesh peh vishoseik, there is a mouth and he remains silent. This alludes to Binyomin who knew about the brother’s sale of Yosef but did not reveal it. The word mialmim (161) is equal in gematria to the name Binyomin (162).
It is said (Bereishis 37:20) vinashlicheihu biachad haboros, and throw him into one of the pits. The Medrash (Bereishis Rabbah 84:16) states that when Yosef was cast into the pit, Yaakov’s pit, so to speak, became empty of Torah. The word haboros is equal in gematria to 613, which alludes to the 613 mitzvos contained in the Torah.
It is said (Bereishis 37:26) vayomer Yehudah el echav mah betza ki naharog es achinu vichisnu es damo, Yehudah said to his brothers, “what gain will there be if we kill our brother and cover up his blood?” It is noteworthy that the words mah betza (207) equal in gematria the word raz, secret, and the word ohr, light. This alludes to the idea that by Yehudah uttering these words and saving Yosef from death, he merited to retain his kingship and have Dovid and Moshiach descend from him (see Rashi Bereishis 49:9). Thus, contained in Yehduah’s words were the secret and light of Moshiach.
It is said (Devarim 33:11) bareich HaShem cheilo ufoal yadav tirtzeh michatz masnayim kamav umisanav min yikumun, bless, O HaShem, his resources, and favor the work of his hands; smash the loins of his foes and his enemies, that they may not rise. Rashi writes that this verse alludes to the battle that the Chashmonaim waged against the Greeks. It is noteworthy that the word cheilo forms an acrostic for the words Chashmonaim, Yevanim, and the letters lamed and vav equal in gematria 36, which is the amount of candles we light on Chanukah. Furthermore, the word yadav equals in gematria 30, which alludes to the idea that the Chashmonaim donned the mantel of kingship which belongs to the tribe of Yehudah, and the name Yehudah is equal in gematria 30, and the Mishna (Avos 6:6) states that kingship is acquired with thirty privileges.
The word Chashmonaim contains an allusion to the decrees that the Greeks instituted against the Jewish People. The first three letters ches, shin, and mem allude to Chashmonaim, Shabbos and milah.
The Maharal (Ner Mitzvah) writes that the word heichal, sanctuary, equals in gematria 65, and the word Yavan, Greece, equals in gematria 66. This teaches us, writes the Maharal, that the Greeks was able to be above the Heichal. It is noteworthy that in the song Maoz Tzur that is sung on Chanukah, we recite the words binei vinah yimei shemonah kavu shir urinanim, men of insight- eight days established for song and jubilation. The word binah equals 67, intimating that by battling the Greeks mentally and spiritually, the Chashmonaim were able to defeat the Greeks and their false philosophies. This idea finds further support in the Medrash (Bereishis Rabbah 91:9) that states that when someone would say a correct idea before Rabbi Tarfon, he would respond with the words “kaftor vaferach,” a knob and a blossom. When someone would say something that did not have substance, Rabbi Tarfon would say, “lo yereid bini imachem, my son shall not go down with you (Bereishis 42:38). The Netziv (Haamek Davar Ibid) explains that the word bini also means intellect. Thus, Rabbi Tarfon was declaring that his intellect did not agree with the person. We can suggest that when Rabbi Tarfon did agree with the reasoning, he would say “kaftor vaferach,” a knob and a blossom, which were ornaments of the Menorah, indicating that this thought had its source in the Menorah, the symbol of wisdom. It is noteworthy that Reuven was the one who offered to have his two sons killed if he would not bring back Binyomin to Yaakov, and Yaakov responded that my son shall not go down with you. There is a Medrash (Medrash Peliah) that states: it is said (Shir HaShirim 7:14) hadudaim nasnu reiach vial pisacheinu kol megadim chadashim gam yeshanim dodi tzafanti loch, all my baskets, good and bad, emit a fragrance; all at our doors have the precious fruits of comely deeds, both the Scribes’ new ordinances and the Torah’s timeless wisdom; for You, Beloved, has my heart stored them. The words hadudaim nasnu reiach refer to Reuven saving Yosef from death, and the words vial pisacheinu kol megadim refer to the Chanukah lights. What is the association between Reuven saving Yosef and the Chanukah lights? Perhaps the idea is that the word Reuven is an acrostic of the words reu bein, see and understand (see Rashi from Gemara Brachos 7b for a different interpretation of the word bein). Thus, Reuven saw the danger that Yosef was in and understood that it was up to him to save Yosef from certain death. Similarly, on Chanukah one must understand and act on the awareness that the Greek philosophy contains an inherent danger that could lead one away from HaShem, Heaven forbid. It is noteworthy that the word pesach, entranceway, in at bash is vav, aleph, samach, which equals in gematria binah (67). The word megadim equals in gematria 97, and the word Chanukah equals in gematria 89. When one adds the 8 days of Chanukah to the word Chanukah, together they equal 97.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, December 18, 2008
Shabbos: Ta’am HaChaim Parashas Vayeishev-Chanukah 5769
שבת טעם החיים פרשת וישב-חנוכה תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayeishev-Chanukah 5769
Shabbos and Chanukah: Extending miracles into nature
Introduction
In this week’s parashah it is said (Bereishis 37:1) vayeishev Yaakov bieretz migurei aviv bieretz Canaan eileh toldos Yaakov Yosef, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. These are the chronicles of Yaakov: Yosef…. Rashi cites the Medrash that states that Yaakov sought to dwell in peace and the agitation of Yosef sprung upon him. The righteous seek to dwell in tranquility, and HaShem says, “is it not enough for the righteous what is prepared for them in the World to Come and they still seek to dwell in tranquility in this world?”
The righteous are not connected to this world
The Sfas Emes (5632) writes that the entire separation of a righteous person is to draw holiness into this world and into nature. Prior to drawing the holiness into this world the righteous person must perfect himself to the level that he himself is not connected to this world. This, then, is the meaning of the words of the Medrash that the righteous seek to dwell in tranquility. When the righteous are attached to their roots and are totally disconnected to a place of separation, i.e., this world, only then can they seek to dwell in tranquility in this world also. Yaakov was above nature, and because of his dissociation from this world, he was not able to draw holiness into this world. The only way for Yaakov to draw holiness into this world was through Yosef HaTzaddik. This is the reason that after deriving from the first verse that Yaakov sought to dwell in tranquility in this world, the Torah states eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef…. It was through Yosef that Yaakov was able to channel the holiness to the brothers and to all the worlds. It is for this reason that Rashi writes (Bereishis 30:25) that Yaakov was prepared to depart from Lavan once Yosef was born. Yaakov is compared to fire, Yosef is compared to the flame and Esav is likened to the straw that is consumed by the fire. Fire by itself does not travel far. The flame, however, allows the fire to consume even matter that is far away. Similarly, once Yosef was born, Yaakov felt confident enough to return to his father. The Sfas Emes explains that the nature of fire is to ignite anything in its proximity and it is for this reason that the fire requires the flame which extends the fire’s ability to consume.
Yaakov was above nature and Yosef was more connected to his brothers than Yaakov
It is said that Yaakov loved Yosef more than all the brothers. Yosef was able to elevate the good deeds of the brothers to Yaakov, because Yosef was more connected to the brothers than Yaakov. The reason for this is because Yaakov was above nature. Based on this idea, the meaning of vayeishev Yaakov is that Yaakov was connected to his roots, which is the idea of repentance and Shabbos, when everything ascends to its roots above.
Chanukah teaches to reveal the miracles into the realm of nature
We can extend this amazing idea of the Sfas Emes even further. The miracle of Chanukah was that the Chashmonaim found oil that was sufficient for the lighting of the Menorah for one night, and HaShem made a miracle and the oil burned for eight nights. The Sfas Emes (Chanukah 5631 Third Night) writes that the idea that we express in the passage of al Hanisim that Chanukah is a time lehodos ulihallel, to thank and give praise, corresponds to Yehudah and Yosef. The Sfas Emes explains this idea in various places and I would like to suggest a novel interpretation to this idea. The words Hallel and hodaah appear to be similar. Yet, we know that every word in Scripture and in rabbinic literature is used for a specific reason. Hallel is similar to mallel, speech, and hodaah means to give thanks. Yehudah reflected the idea that one must thank HaShem for miracles, as we find that Leah named her son Yehudah because she received more than her share of sons being born. Yosef, however, symbolizes the idea that one must constantly be seeking ways to praise HaShem, even when things are not going well and one feels that there are no miracles occurring. We know that even what is referred to as nature is essentially a miracle, and it was Yosef who brought out this idea. Regarding the first dream that Yosef had, it is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh vihinei kamah alumasi vigam nitzavah vihinei sisubenah alumoseichem vatishtachavenah laalumasi, “behold! – we were binding sheaves in the middle of the field, when, behold! – my sheaf arose and also remained standing; then behold! – your sheaves gathered around and bowed down to my sheaf.” This verse alludes to the idea that while the brothers were gathering their bundles in the field, Yosef would reveal that even nature, reflected in the growth of grain, is a miracle. It is for this reason that the Torah states that Yosef’s bundle arose and remained standing, as we find that the word used for miracle, nes, also is used for something held high, as it is said (Bamidbar 21:8) visim oso al nes, and place it on a pole. Thus, Yosef reflects the idea that nature itself can be extended into the realm of miracle, as nature is also a miracle.
The Shabbos connection
The entire week we live, in a sense, under the guise of nature, as we work to earn a livelihood and all our successes and failures appear to be the result of our efforts. When Shabbos arrives we discover that even the natural order of events is essentially miracles, as Shabbos provides all the blessing of the week. It is noteworthy that Yaakov reflects Shabbos and Yosef reflects the idea of Tosefes Shabbos, adding on to Shabbos. By bringing Shabbos into the week we declare that all our natural efforts are facilitated by the light of the Holy Shabbos Thus, Shabbos is akin to a pole standing high as one can see clearly that Shabbos is the source of all our blessings. Hashem should allow us to observe the Shabbos properly and we should witness miracles with the arrival of Moshiach, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem is good to us through the gift of Shabbos
Hu asher diber liam segulaso shamor likadisho miboo viad tzeiso, it is He Who spoke to His treasured nation: stand guard to hallow it from arrival to departure. The words Hu asher diber are said regarding the preparation of the manna for Shabbos in the Wilderness. It is said (Shemos 16:23) vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vies asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, he said to them, “this is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put away for yourselves as a safekeeping until the morning. It is noteworthy that the words hu asher diber equal in gematria Shabbos tov, Shabbos is good (719). Perhaps the author of this zemer intended with these words that HaShem is good to the Jewish people by giving them the gift of Shabbos.
Shabbos in Tefillah
Unifying ourselves in praising HaShem
Yishtabach shimcho laad malkeinu yotzeir misharsim vaasher misharsav kulam omdim birum olam umashmiim biyirah yachad bikol divrei Elokim chaim umelech olam, may Your Name be praised forever, our King, O Fashioner of ministering angels; all of Whose ministering angels stand at the summit of the universe and proclaim – with awe, together, loudly – the words of the living G-d and King of the universe. The amazing thing about the angels is that they are all in unison, proclaiming the greatness and awe of HaShem. Human beings are challenged when it comes to unity. We should emulate the angels to at least be able to praise HaShem together as one.
Shabbos Story
This is my baby!
Rabbi Mordechai Kamenetzky writes: A man once approached my grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, quite distraught.
“I know this may not sound like a major problem,” he began, “but my 17-year-old daughter is very upset with me. It has come to a point that she hardly talks to me. It began a few nights ago. My wife and I were with a number of old friends at a wedding when my daughter walked by. I introduced her to them by saying, ‘This is my baby.’
“I could see that at the moment she became very upset. Moments later she pulled me to aside and was crying. ‘You still think I’m a baby!’ she sobbed. ‘I am almost eighteen already, and all you do is call me your baby! Won’t I ever be a grown-up in your eyes?’ Ever since then she doesn't want to talk to me.”
The man shrugged as he pleaded with the sage. “I really don’t want to make this into a major issue, but I’m not sure how to resolve this. Perhaps the Rosh Yeshiva can guide me.”
Reb Yaakov put his hand on the man’s shoulder. “You live in Flatbush, don’t you?”
At the time Reb Yaakov was staying at his youngest son, Reb Avraham’s home, and he invited the man to visit him there together with his daughter. He assured him that he would not discuss the incident but was confident that by the time the visit was over the matter would be resolved.”
The next day the man and his daughter visited Reb Yaakov at Reb Avraham's home. Reb Yaakov invited the man and his daughter into the dining room where they discussed a variety of issues from school work to life in pre-war Europe everything but the incident at the wedding.
About 10 minutes into the conversation, my uncle, Reb Avraham, came down the stairs. Reb Yaakov looked over to him and invited him to join the conversation. But first he introduced Reb Avraham to his guests.
“This is my baby!” exclaimed the revered sage as he gave a warm hug to his 55-year-old son.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 21
Changing for Shabbos
In this chapter we learn how Dovid fled from Shaul to the city of Nov, and Dovid requested from Achimelech the Kohen food and a sword. After receiving these items Dovid fled to Achish the king of Gas. Dovid was afraid of Achish and he feigned madness. When Achish saw Dovid’s behavior, he was enraged and he forced Dovid to leave. Regarding the change in Dovid’s demeanor it is said (Shmuel I 21:14) vayishano es taamo bieineichem, so he changed his demeanor in their eyes. It is noteworthy that at times one has to change his demeanor so that he is perceived differently. On Shabbos we are required to change our dress, our speech and our manner of walking. By changing our dress and our mannerisms we are demonstrating that on Shabbos we are on a higher spiritual level than during the week.
Shabbos in Agadah
The third meal of Shabbos is when is closest to us in our times of distress
In the mincha prayer on Shabbos we recite the words atah echod vishimcho echod umi kiamcha Yisroel goy echod baaretz, You are One and Your Name is One; and who is like Your people Israel, one nation on earth. The Pinei Menachem cites the Zohar that states that the third meal on Shabbos is referred to as zieir anpin, the small face. The Imrei Emes explains that that this means that by the third meal there is tzimtzum, constriction, as HaShem, so to speak, diminishes Himself, and He participates in the distress of the Jewish People. HaShem is with us in our troubles so that we can overcome all the difficult times. This is similar to what the Gemara (Shabbos 118a) states that one who fulfills the three meals on Shabbos is saved from three retributions. These three sufferings are the birth pangs of Moshiach, the judgment in Gehinom and the battle of Gog and Magog. The Sefarim write that the third meal encompasses all three meals.
Shabbos in Halacha
Pouring water into cholent
We learned previously that one is forbidden to stir food while it is above a fire, even if the food has been fully cooked. This ruling applies when pouring hot water into cholent, as the cholent ultimately is ‘stirred’ in some fashion by the water that was poured in. Thus, while pouring, one should lift the pot off the blech, or move the pot to the area not directly above the fire. If this is not possible, one should pour the water into the cholent very slowly.
Shabbos Challenge Question
Last week we posed the question: what is the significance of eating fish on Shabbos? The famous answer to this question is that the word for fish in Hebrew is dag and dag equals in gematria 7, and Shabbos is the seventh day of the week. Perhaps another answer to this question is that fish symbolizes being fruitful and multiplying, and Shabbos provides the blessing for the week.
This week’s question is, why is it significant that all opinions agree that the Torah was given 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 Vayeishev-Chanukah 5769
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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 Vayeishev-Chanukah 5769
Shabbos and Chanukah: Extending miracles into nature
Introduction
In this week’s parashah it is said (Bereishis 37:1) vayeishev Yaakov bieretz migurei aviv bieretz Canaan eileh toldos Yaakov Yosef, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. These are the chronicles of Yaakov: Yosef…. Rashi cites the Medrash that states that Yaakov sought to dwell in peace and the agitation of Yosef sprung upon him. The righteous seek to dwell in tranquility, and HaShem says, “is it not enough for the righteous what is prepared for them in the World to Come and they still seek to dwell in tranquility in this world?”
The righteous are not connected to this world
The Sfas Emes (5632) writes that the entire separation of a righteous person is to draw holiness into this world and into nature. Prior to drawing the holiness into this world the righteous person must perfect himself to the level that he himself is not connected to this world. This, then, is the meaning of the words of the Medrash that the righteous seek to dwell in tranquility. When the righteous are attached to their roots and are totally disconnected to a place of separation, i.e., this world, only then can they seek to dwell in tranquility in this world also. Yaakov was above nature, and because of his dissociation from this world, he was not able to draw holiness into this world. The only way for Yaakov to draw holiness into this world was through Yosef HaTzaddik. This is the reason that after deriving from the first verse that Yaakov sought to dwell in tranquility in this world, the Torah states eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef…. It was through Yosef that Yaakov was able to channel the holiness to the brothers and to all the worlds. It is for this reason that Rashi writes (Bereishis 30:25) that Yaakov was prepared to depart from Lavan once Yosef was born. Yaakov is compared to fire, Yosef is compared to the flame and Esav is likened to the straw that is consumed by the fire. Fire by itself does not travel far. The flame, however, allows the fire to consume even matter that is far away. Similarly, once Yosef was born, Yaakov felt confident enough to return to his father. The Sfas Emes explains that the nature of fire is to ignite anything in its proximity and it is for this reason that the fire requires the flame which extends the fire’s ability to consume.
Yaakov was above nature and Yosef was more connected to his brothers than Yaakov
It is said that Yaakov loved Yosef more than all the brothers. Yosef was able to elevate the good deeds of the brothers to Yaakov, because Yosef was more connected to the brothers than Yaakov. The reason for this is because Yaakov was above nature. Based on this idea, the meaning of vayeishev Yaakov is that Yaakov was connected to his roots, which is the idea of repentance and Shabbos, when everything ascends to its roots above.
Chanukah teaches to reveal the miracles into the realm of nature
We can extend this amazing idea of the Sfas Emes even further. The miracle of Chanukah was that the Chashmonaim found oil that was sufficient for the lighting of the Menorah for one night, and HaShem made a miracle and the oil burned for eight nights. The Sfas Emes (Chanukah 5631 Third Night) writes that the idea that we express in the passage of al Hanisim that Chanukah is a time lehodos ulihallel, to thank and give praise, corresponds to Yehudah and Yosef. The Sfas Emes explains this idea in various places and I would like to suggest a novel interpretation to this idea. The words Hallel and hodaah appear to be similar. Yet, we know that every word in Scripture and in rabbinic literature is used for a specific reason. Hallel is similar to mallel, speech, and hodaah means to give thanks. Yehudah reflected the idea that one must thank HaShem for miracles, as we find that Leah named her son Yehudah because she received more than her share of sons being born. Yosef, however, symbolizes the idea that one must constantly be seeking ways to praise HaShem, even when things are not going well and one feels that there are no miracles occurring. We know that even what is referred to as nature is essentially a miracle, and it was Yosef who brought out this idea. Regarding the first dream that Yosef had, it is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh vihinei kamah alumasi vigam nitzavah vihinei sisubenah alumoseichem vatishtachavenah laalumasi, “behold! – we were binding sheaves in the middle of the field, when, behold! – my sheaf arose and also remained standing; then behold! – your sheaves gathered around and bowed down to my sheaf.” This verse alludes to the idea that while the brothers were gathering their bundles in the field, Yosef would reveal that even nature, reflected in the growth of grain, is a miracle. It is for this reason that the Torah states that Yosef’s bundle arose and remained standing, as we find that the word used for miracle, nes, also is used for something held high, as it is said (Bamidbar 21:8) visim oso al nes, and place it on a pole. Thus, Yosef reflects the idea that nature itself can be extended into the realm of miracle, as nature is also a miracle.
The Shabbos connection
The entire week we live, in a sense, under the guise of nature, as we work to earn a livelihood and all our successes and failures appear to be the result of our efforts. When Shabbos arrives we discover that even the natural order of events is essentially miracles, as Shabbos provides all the blessing of the week. It is noteworthy that Yaakov reflects Shabbos and Yosef reflects the idea of Tosefes Shabbos, adding on to Shabbos. By bringing Shabbos into the week we declare that all our natural efforts are facilitated by the light of the Holy Shabbos Thus, Shabbos is akin to a pole standing high as one can see clearly that Shabbos is the source of all our blessings. Hashem should allow us to observe the Shabbos properly and we should witness miracles with the arrival of Moshiach, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem is good to us through the gift of Shabbos
Hu asher diber liam segulaso shamor likadisho miboo viad tzeiso, it is He Who spoke to His treasured nation: stand guard to hallow it from arrival to departure. The words Hu asher diber are said regarding the preparation of the manna for Shabbos in the Wilderness. It is said (Shemos 16:23) vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vies asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, he said to them, “this is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put away for yourselves as a safekeeping until the morning. It is noteworthy that the words hu asher diber equal in gematria Shabbos tov, Shabbos is good (719). Perhaps the author of this zemer intended with these words that HaShem is good to the Jewish people by giving them the gift of Shabbos.
Shabbos in Tefillah
Unifying ourselves in praising HaShem
Yishtabach shimcho laad malkeinu yotzeir misharsim vaasher misharsav kulam omdim birum olam umashmiim biyirah yachad bikol divrei Elokim chaim umelech olam, may Your Name be praised forever, our King, O Fashioner of ministering angels; all of Whose ministering angels stand at the summit of the universe and proclaim – with awe, together, loudly – the words of the living G-d and King of the universe. The amazing thing about the angels is that they are all in unison, proclaiming the greatness and awe of HaShem. Human beings are challenged when it comes to unity. We should emulate the angels to at least be able to praise HaShem together as one.
Shabbos Story
This is my baby!
Rabbi Mordechai Kamenetzky writes: A man once approached my grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, quite distraught.
“I know this may not sound like a major problem,” he began, “but my 17-year-old daughter is very upset with me. It has come to a point that she hardly talks to me. It began a few nights ago. My wife and I were with a number of old friends at a wedding when my daughter walked by. I introduced her to them by saying, ‘This is my baby.’
“I could see that at the moment she became very upset. Moments later she pulled me to aside and was crying. ‘You still think I’m a baby!’ she sobbed. ‘I am almost eighteen already, and all you do is call me your baby! Won’t I ever be a grown-up in your eyes?’ Ever since then she doesn't want to talk to me.”
The man shrugged as he pleaded with the sage. “I really don’t want to make this into a major issue, but I’m not sure how to resolve this. Perhaps the Rosh Yeshiva can guide me.”
Reb Yaakov put his hand on the man’s shoulder. “You live in Flatbush, don’t you?”
At the time Reb Yaakov was staying at his youngest son, Reb Avraham’s home, and he invited the man to visit him there together with his daughter. He assured him that he would not discuss the incident but was confident that by the time the visit was over the matter would be resolved.”
The next day the man and his daughter visited Reb Yaakov at Reb Avraham's home. Reb Yaakov invited the man and his daughter into the dining room where they discussed a variety of issues from school work to life in pre-war Europe everything but the incident at the wedding.
About 10 minutes into the conversation, my uncle, Reb Avraham, came down the stairs. Reb Yaakov looked over to him and invited him to join the conversation. But first he introduced Reb Avraham to his guests.
“This is my baby!” exclaimed the revered sage as he gave a warm hug to his 55-year-old son.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 21
Changing for Shabbos
In this chapter we learn how Dovid fled from Shaul to the city of Nov, and Dovid requested from Achimelech the Kohen food and a sword. After receiving these items Dovid fled to Achish the king of Gas. Dovid was afraid of Achish and he feigned madness. When Achish saw Dovid’s behavior, he was enraged and he forced Dovid to leave. Regarding the change in Dovid’s demeanor it is said (Shmuel I 21:14) vayishano es taamo bieineichem, so he changed his demeanor in their eyes. It is noteworthy that at times one has to change his demeanor so that he is perceived differently. On Shabbos we are required to change our dress, our speech and our manner of walking. By changing our dress and our mannerisms we are demonstrating that on Shabbos we are on a higher spiritual level than during the week.
Shabbos in Agadah
The third meal of Shabbos is when is closest to us in our times of distress
In the mincha prayer on Shabbos we recite the words atah echod vishimcho echod umi kiamcha Yisroel goy echod baaretz, You are One and Your Name is One; and who is like Your people Israel, one nation on earth. The Pinei Menachem cites the Zohar that states that the third meal on Shabbos is referred to as zieir anpin, the small face. The Imrei Emes explains that that this means that by the third meal there is tzimtzum, constriction, as HaShem, so to speak, diminishes Himself, and He participates in the distress of the Jewish People. HaShem is with us in our troubles so that we can overcome all the difficult times. This is similar to what the Gemara (Shabbos 118a) states that one who fulfills the three meals on Shabbos is saved from three retributions. These three sufferings are the birth pangs of Moshiach, the judgment in Gehinom and the battle of Gog and Magog. The Sefarim write that the third meal encompasses all three meals.
Shabbos in Halacha
Pouring water into cholent
We learned previously that one is forbidden to stir food while it is above a fire, even if the food has been fully cooked. This ruling applies when pouring hot water into cholent, as the cholent ultimately is ‘stirred’ in some fashion by the water that was poured in. Thus, while pouring, one should lift the pot off the blech, or move the pot to the area not directly above the fire. If this is not possible, one should pour the water into the cholent very slowly.
Shabbos Challenge Question
Last week we posed the question: what is the significance of eating fish on Shabbos? The famous answer to this question is that the word for fish in Hebrew is dag and dag equals in gematria 7, and Shabbos is the seventh day of the week. Perhaps another answer to this question is that fish symbolizes being fruitful and multiplying, and Shabbos provides the blessing for the week.
This week’s question is, why is it significant that all opinions agree that the Torah was given 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 Vayeishev-Chanukah 5769
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
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