Showing posts with label Yitzchak. Show all posts
Showing posts with label Yitzchak. 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, November 27, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 6
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
The Gemara (Megillah 6a) states that Yitzchak wished that HaShem should favor Esav but when HaShem informed Yitzchak that Esav (his descendants) would destroy the Bais HaMikdash, Yitzchak desisted. It is noteworthy that the name Esav (376) is equal in gematria to the word machariv habinyan, destroyer of the building (377).
It is said (Bereishis 25:23) ushnei liumim mimeiayich yipareidu, two nations from your insides shall be separated. Although this prophecy was told to Rivka, Yaakov and Esav were both born from Yitzchak. It is noteworthy that the word mimeiayich equals in gematria 180, and that is the amount of years that Yitzchak lived.
It is said (Bereishis 25:25) vayeitzei harishon admoni kulo kiaderes seiar, the first one emerged red, entirely like a hairy mantle. The Medrash (Medrash Shmuel §19) states that when HaShem instructed Shmuel to anoint one of Yishai’s sons, Shmuel saw Dovid and he was red. Shmuel was concerned that Dovid would be a murderer, as regarding Esav it is said vayeitzei harishon admoni. Hashem then informed Shmuel that Dovid would kill with the permission of the Sanhedrin. It is fascinating that the last letters of the words kulo kiaderes seiar spell out the word Rus, the ancestor of Dovid HaMelech.
It is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav, after that his brother emerged with his hand grasping on to the heel of Esav. It is noteworthy that the word viyado, his hand, equals in gematria the Name of Hashem. Perhaps this alludes to the idea that ultimately even the angel of Esav would agree that Yaakov was deserving of the blessings that he received from his father Yitzchak. The name of HaShem connotes a conferment of agreement on a person.
It is said (Bereishis 25:30) haliteini na min haadom haadom hazeh, pour into me, now, some of that very red stuff. It is noteworthy that the words haadom haadom equals in gematria 100, and this alludes to the idea that in the future Esav will destroy the Bais HaMikdash that is 100 amos high.
It is said (Bereishis 25:30) ki ayeif anochi, for I am exhausted. The Medrash (Bereishis Rabbah 63:12) interprets this to mean that Esav was weary from murder. It is noteworthy that the words ki ayeif anochi (270) equal in gematria the word ra, evil (270), as Esav was declaring that he was an evil person.
It is said (Bereishis 25:31) vayomer Yaakov michra chayom es bichorascho li, Yaakov said, “Sell, as this day, your birthright to me.” It is noteworthy that the word chayom equals in gematria the word lechem, as Yaakov hinted that in addition to the stew, he would also give Esav bread.
It is said (Bereishis 25:34) vayivez Esav es habechorah, Esav spurned the birthright. It is interesting to note that the word vayivez in at bash equals 490, and 490 in mispar katan, digit sum, equals 13. The word echod, one, equals 13, and this alludes to the idea that Esav scorned HaShem, Who is One.
The Torah relates that Yitzchak dug wells that the Plishtim had stopped up. It is fascinating that the word habieir, the well, equals in gematria the word Yitzchak. On another note, the word ravu, which means they quarreled, is also equals in gematria the word Yitzchak.
Yitzchak asked Esav to bring him matamim, delicacies. The word matamim (209) equals in gematria Yitzchak (208).
The Medrash (Bereishis Rabbah 67:2) states that when Yitzchak realized that he had given the blessings to Yaakov and not to Esav, he was fearful that either he or Yaakov would bake in Gehinom. Hashem consoled Yitzchak and told him that hatzad tzayid, the hunter, i.e. Esav would end up in Gehinom. It is noteworthy that the word hatzayid (109), the hunter, equals in gematria Gehinom (108). Alternatively, the words hu hatzad (111) is the one who hunted game, equals in gematria Gehinom (108).
It is said (Bereishis 27:33) vaochal mikol, and I partook of all. Rashi cites the Medrash that states that Yitzchak declared that he tasted from any delicacy that he wished to taste. The Gemara states that the manna tasted like any food that a person desired. It is noteworthy that the word mikol equals in gematria manna (90).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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 6
The Gemara (Megillah 6a) states that Yitzchak wished that HaShem should favor Esav but when HaShem informed Yitzchak that Esav (his descendants) would destroy the Bais HaMikdash, Yitzchak desisted. It is noteworthy that the name Esav (376) is equal in gematria to the word machariv habinyan, destroyer of the building (377).
It is said (Bereishis 25:23) ushnei liumim mimeiayich yipareidu, two nations from your insides shall be separated. Although this prophecy was told to Rivka, Yaakov and Esav were both born from Yitzchak. It is noteworthy that the word mimeiayich equals in gematria 180, and that is the amount of years that Yitzchak lived.
It is said (Bereishis 25:25) vayeitzei harishon admoni kulo kiaderes seiar, the first one emerged red, entirely like a hairy mantle. The Medrash (Medrash Shmuel §19) states that when HaShem instructed Shmuel to anoint one of Yishai’s sons, Shmuel saw Dovid and he was red. Shmuel was concerned that Dovid would be a murderer, as regarding Esav it is said vayeitzei harishon admoni. Hashem then informed Shmuel that Dovid would kill with the permission of the Sanhedrin. It is fascinating that the last letters of the words kulo kiaderes seiar spell out the word Rus, the ancestor of Dovid HaMelech.
It is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav, after that his brother emerged with his hand grasping on to the heel of Esav. It is noteworthy that the word viyado, his hand, equals in gematria the Name of Hashem. Perhaps this alludes to the idea that ultimately even the angel of Esav would agree that Yaakov was deserving of the blessings that he received from his father Yitzchak. The name of HaShem connotes a conferment of agreement on a person.
It is said (Bereishis 25:30) haliteini na min haadom haadom hazeh, pour into me, now, some of that very red stuff. It is noteworthy that the words haadom haadom equals in gematria 100, and this alludes to the idea that in the future Esav will destroy the Bais HaMikdash that is 100 amos high.
It is said (Bereishis 25:30) ki ayeif anochi, for I am exhausted. The Medrash (Bereishis Rabbah 63:12) interprets this to mean that Esav was weary from murder. It is noteworthy that the words ki ayeif anochi (270) equal in gematria the word ra, evil (270), as Esav was declaring that he was an evil person.
It is said (Bereishis 25:31) vayomer Yaakov michra chayom es bichorascho li, Yaakov said, “Sell, as this day, your birthright to me.” It is noteworthy that the word chayom equals in gematria the word lechem, as Yaakov hinted that in addition to the stew, he would also give Esav bread.
It is said (Bereishis 25:34) vayivez Esav es habechorah, Esav spurned the birthright. It is interesting to note that the word vayivez in at bash equals 490, and 490 in mispar katan, digit sum, equals 13. The word echod, one, equals 13, and this alludes to the idea that Esav scorned HaShem, Who is One.
The Torah relates that Yitzchak dug wells that the Plishtim had stopped up. It is fascinating that the word habieir, the well, equals in gematria the word Yitzchak. On another note, the word ravu, which means they quarreled, is also equals in gematria the word Yitzchak.
Yitzchak asked Esav to bring him matamim, delicacies. The word matamim (209) equals in gematria Yitzchak (208).
The Medrash (Bereishis Rabbah 67:2) states that when Yitzchak realized that he had given the blessings to Yaakov and not to Esav, he was fearful that either he or Yaakov would bake in Gehinom. Hashem consoled Yitzchak and told him that hatzad tzayid, the hunter, i.e. Esav would end up in Gehinom. It is noteworthy that the word hatzayid (109), the hunter, equals in gematria Gehinom (108). Alternatively, the words hu hatzad (111) is the one who hunted game, equals in gematria Gehinom (108).
It is said (Bereishis 27:33) vaochal mikol, and I partook of all. Rashi cites the Medrash that states that Yitzchak declared that he tasted from any delicacy that he wished to taste. The Gemara states that the manna tasted like any food that a person desired. It is noteworthy that the word mikol equals in gematria manna (90).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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
Monday, November 24, 2008
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (2)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Friday, November 21, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 14
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam:
Prayer stands at the
Pinnacle of the World
Volume I Issue 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam:
Prayer stands at the
Pinnacle of the World
Volume I Issue 14
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima
Daniel Eitan ben Chana Shifra
bisoch shaar cholei Yisroel
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, November 6, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 3
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
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 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
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
Friday, October 31, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 11
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 11
Tefillah Thoughts
Praying with the Tzibur brings to holiness and this idea is reflected in Yitzchak
The Mishna in Avos (1:2) states that the world stands on three things: Torah, Avodah (service) and Gemilus Chasadim. The Pinei Menachem writes that these three ideas correspond to the three Patriarchs, Avraham, Yitzchak and Yaakov. Avraham embodied the attribute of chesed, kindness, and Yaakov symbolized Torah. Yitzchak represented Avodah, service. When the Bais HaMikdash stood the Avodah was performed through the sacrifices. Without the Bais HaMikdash the Avodah is performed through Torah study and prayer. The way for us to be elevated through Torah study and prayer is by joining together as a Tzibur. Regarding Yitzchak, who was the pillar of service, i.e. prayer, it is said that his eifer, ashes, was tzavur, gathered before HaShem. The idea of “his ashes” alludes to the Avodah that he sacrificed himself for, as if he had become ash. This sacrifice remained for future generations. When the Jewish People gather together they can reach high levels of holiness. It is said in the name of the Baal HaTanya that when ten Jews gather together (for prayer) the holiness is so great that even the angels are fearful of being in the presence of those Jews. This is the attribute known as pachad Yitzchak, the fear of Yitzchak.
Tefillah Teachings
Washing the hands before praying
One does not have to dry his hands after washing them in preparation for prayer. One should also wash his hands prior to praying Mincha and Maariv. Even if one has already washed his hands in the morning, if he later touched an area which is normally covered and is a sweaty area, or if he scratched his head, or if he did not initially wash until his wrist, he must wash his hands again before praying.
Tefillah Translated and Elucidated
Adon Olam
Vihu echod viein sheini lihamshilo lihachbira, He is one – there is no second to compare to Him, to declare as His equal. I have always been troubled by the word lihachbira, to declare as his equal. The root word of lihachbira is chaver, a friend. Can one even contemplate that he is the friend of HaShem? Perhaps the answer to this question is that Dovid HaMelech writes (Tehillim 119:63) chaver ani lichol asher yireiucha ulishomrei pikudecha, I am a friend to all who fear You, and to those who keep your precepts. Rabbeinu Bachye (Bereishis 23:2) writes that the city of Chevron was thus called because the souls of those buried there were connected to their root, which is HaShem’s Throne of Glory. Thus, we see that it is possible to have an attachment to HaShem, so to speak, in the way of a friendship. Nonetheless, we declare that HaShem has no equal, as no matter how close one is to HaShem, he is still not HaShem’s equal.
Tefillah Tale
Rav Shimshon Shares His Trade Secrets and Gives A Lesson in How To Daven
Rav Shimshon Pincus was known for his extraordinarily passionate tefillos. Indeed, the sefer that he authored on the subject (Shearim BaTefila) has become a classic.
Rav Goldenthal (Rav Shimshon’s ‘boss’, the pioneer of the Torah community of Ofakim, and the one who brought Rav Shimshon to the town) shared with me the story about an Avreich he was close to, who had been married some time with no children. The fellow asked Rav Shimshon to daven for him, and he promised to do so. One day, when he felt especially despondent, the Avreich went to ask Rav Shimshon if, in fact, he had remembered him in his tefillos. The Rav admitted that he had forgotten to, and thought for a minute. ‘I have an idea,’ he said, ‘Call your wife, and tell her you will be home late. Then let's go for a drive.’
They got in the car, and Rav Shimshon drove a while, until they approached a peaceful orchard, which was desolate at that time of year. It was approaching evening, and Rav Shimshon told him that they would each stand under a tree and beseech Hashem for a yeshuah.
As they began to daven, Rav Shimshon suddenly got into his car and began to drive. He waved at the shocked Avreich, and called out, ‘I’ll pick you up in an hour.’
The fellow described his feelings to Rav Goldenthal. It was dark, and he was in a deserted place, inhabited only by animals and the occasional Bedouin wanderer. He felt a feeling of panic and dread that he had never before experienced, which only compounded brokenness and sorrow.
Suddenly, he realized with unprecedented clarity that he was totally in the hands of Hashem, and now completely alone with Him. He began to cry to Him from the very depths of his soul, and before he knew it, Rav Shimshon drove up, a broad smile on his face. ‘You davened well...’
Nine months later he had his first child. [Reprinted with permission from Revach.net]
Tefillah Test
Eradicating Amalek from our hearts by reciting Shema
Last week we posed the question: the Medrash (Tanchumah Ki Seitzei §11) states that HaShem’s Name and Throne are not complete until any vestige of Amalek is eradicated from the world. If this is so, why do we recite in the blessing following Shema in the morning the words lidor vador hu kayam ushemo kayam vichiso nachon, from generation to generation He endures and His Name endures and His throne is well established. Perhaps the answer to this question is that when we recite Shema, we are accepting on ourselves the yoke of HaShem’s Kingship. While it is true that Moshiach has not yet arrived, our affirmation of HaShem’s Kingship is in a sense a demonstration that the forces of evil cannot dominate us. Thus, we can declare that from generation to generation He endures and His Name endures and His throne is well established.
This week’s question is why is it important to recite geulah immediately prior to reciting Shemone Esrei? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 11
is sponsored anonymously
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
And other Divrei Torah on www.doreishtov.blogspot.com
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