Ha Lachma anya, this is the poor man’s bread.
Why do we begin the Hagadah with the word ha? I once saw a commentator write that the word is really hey, which means here. This interpretation is based on the verse that states (Bereishis 47:23) hey lachem zera, here is seed for you. This is what Yosef told the Egyptians after informing them that he had acquired the people and their land for Pharaoh. Perhaps the idea is that we are alluding to the fact that initially we were like the Egyptians, who were enslaved to Pharaoh. Ultimately, however, HaShem redeemed us from Pharaoh and slavery.
Showing posts with label Yosef. Show all posts
Showing posts with label Yosef. Show all posts
Sunday, March 14, 2010
Thursday, December 24, 2009
Shabbos: Ta’am HaChaim Vayigash 5770
שבת טעם החיים ויגש תש"ע
Shabbos: Ta’am HaChaim Vayigash 5770
Yosef revealing himself to his brothers teaches us to reveal our inner selves
Introduction
ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אליו לענות אותו כי נבהלו מפניו, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. (Bereishis 45:3)
In this week’s parasha the Torah records how after Yosef schemed to have his brothers descend to Egypt, he was no longer able to contain himself and he revealed his identity to them. The brothers registered shock after discovering that the viceroy of Egypt was none other than their own brother whom they had sold down the river. Yosef then consoled his brothers and told them not to worry, as HaShem had orchestrated events so that Yosef would be able to provide food for his family. Regarding Yosef’s revelation, the Medrash states (Bereishis Rabbah 93:10) “woe to us from the Day of Judgment and woe to us from the day of chastisement. Yosef’s brothers could not withstand Yosef’s rebuke, so how can we expect to withstand the chastisement of HaShem, the King of kings?!” What is the Medrash attempting to teach us with this analogy? In the simple sense, the Medrash is informing us that for all those years the brothers were unaware that Yosef was alive. They were certainly not open to the possibility that the brother whom they had sold into slavery had attained a position of viceroy. In a similar vein, we as human beings are for the most part unaware of the effect of our actions that we perform. Thus, when we arrive at the final Day of Judgment, we will be caught off guard as to the gravity of our performance in this world. However, there is a deeper lesson contained in the Medrash, and it was specifically Yosef who had to teach this lesson.
Yosef was freed from jail on Rosh Hashanah
The Gemara (Rosh Hashanah 11a) states that Yosef was freed from jail on Rosh Hashanah. The Sfas Emes writes that the reason that the Gemara informs us of this event is to teach us that similar to Yosef being freed, i.e. revealed, on Rosh Hashanah, we too reveal our inner selves on Rosh Hashanah. Perhaps we can adapt this idea to understand the Medrash regarding Yosef revealing himself to the brothers. Yosef was demonstrating to the brothers that it is critical that one reveal his inner self as much as he can. The Day of Judgment, as we are led to believe, will show a person all the aspects of his true self. This thought is not merely meant to depress a person. Rather, by contemplating the vast potential that one has, he can yet strive to fulfill the great potential that HaShem has created for him.
The Shabbos connection
Shabbos is referred to as a day when HaShem reveals His kingship. This revelation reflects the idea that on Shabbos we are capable of reaching higher spiritual levels than we attained during the week. One manner of reaching the high levels of spirituality is by expending the effort in preparing for Shabbos. Yosef corresponds to the idea of Tosefes Shabbos, adding on to Shabbos. When one adds on to the Shabbos, i.e. he brings the Shabbos into the weekday, then he is allowing HaShem’s Presence to be felt even in mundane areas. HaShem should allow us to prepare for the Holy Shabbos throughout the week and then we will be able to accept His kingship with all our hearts.
Shabbos Stories
The Chazon Ish is still alive
On a sheirut (shared taxi ride) in Eretz Yisroel a few years after the passing of the Chazon Ish, R' Avraham Yeshaya Karelitz zt"l (1878-1953), two religious people in the back of the cab were talking to each other. "You know, Binei Brak just isn't the same since the Chazon Ish passed away." "Yes," agreed his friend, "we need needs more Torah giants like him."
Listening attentively from his seat in the front was the cab driver, Natan, a non-observant Jew. He was dressed differently from his Orthodox passengers in the back. He wore no kippah, and sported an open khaki shirt over a pair of Bermuda shorts. Natan turned to the fellow sitting on his right. "Did you hear what the men in the back said? They said that the Chazon Ish is gone. They're wrong - they don't know what they're talking about!"
Surprised that the obviously irreligious cab driver would even know who the Chazon Ish was, one of them retorted, "Well, maybe you haven't heard, but the Chazon Ish passed away a few years ago."
"No, you are wrong," said Natan emphatically, "the Chazon Ish is still around - and I can prove it."
By now, all ears were listening to the cantankerous cab driver. Once he had their attention he of course offered to prove he was right. They all agreed to listen, and the cab driver began his story:
"My daughter was going through complicated labor. She had been rushed to the hospital in Tel Aviv, and the doctors had been dealing with her for many hours. She was in agony, yet the doctors seemed helpless, and told me there was nothing they could do.
"At some point an old nurse came over to me and said, 'Why don't you go to the Chazon Ish?'
"'The who?' I asked. 'What is the Chazon Ish?'
"'He is a great rabbi,' the nurse said. 'People go to him for advice, and to pray for them.'
"At my wit's end, I asked her, 'Where does he live?' She told me, 'Just go to Binei Brak. Once you get there, any child in the street will be able to direct you to his home.'
"I got into my cab and raced to Binei Brak. In no time I was at the Chazon Ish's house. It was late at night, but he answered my knock himself. In a quiet and friendly manner he asked how he could help me. I told him about my daughter's difficulties, and how the doctors were unable to help her. He looked at me, smiled, and said, 'You can go back to the hospital - the child was just born.' He shook my hand and wished me mazel tov. My heart leaped with joy, but I could not believe him. I dashed back to the hospital and when I got there, sure enough, the child had already been born, exactly as he said."
In the sheirut all that listened to Natan's tale were spellbound. But Natan was not finished. He went on:
"Two years later my daughter was again expecting a child. Once again she had extreme difficulties in labor. And once again the doctors despaired of a healthy birth. This time I didn't wait for the old nurse. I got into my cab, rushed to Binei Brak, and went to the Chazon Ish. I came to the corner where I thought I remembered he lived, and just to be sure I asked a passer-by, 'Is this the home of the Chazon Ish?' The man looked at me as if I had lost my mind. 'What's the matter with you? Don't you know that the Chazon Ish passed away last year?'
"My heart fell. I felt as if I had lost my best friend. Illogically, I began pleading with this total stranger. 'Please, I came to speak to him; it's an emergency. To whom should I go now?'
"'People go to his kever (grave site) and pray there,' he told me. I queried as to its location, and the man pointed me in the right direction. I ran there at breakneck speed and jumped over a fence to catch some people who might be able to tell me where he was buried. They pointed to a grave that was covered with stones and pebbles. When I saw his name I fell on the grave and began crying uncontrollably. I begged the Chazon Ish to pray for my daughter. 'You saved my daughter once before,' I pleaded, 'please pray for her again.'
"I was there a short time. Suddenly, just as I sit here now, I saw his face with that same smile. I heard him say to me, 'Mazel tov! You can go back to the hospital; the child has been born.' Startled, I got up, ran to my cab, and rushed back to the hospital. When I got there, they told me that my second grandchild had indeed been born. Then the cab driver turned to the man sitting next to him and said, "And these people in the back say the Chazon Ish is gone!" (Adapted from The Maggid Speaks p. 194)
One ruble is worth a thousand
Reb Noach, a disciple of the holy Rebbe of Apta (the "Ohev Yisrael"), had once been a wealthy and successful merchant. Now, as he dejectedly stood before his Rebbe, he was broke. "All I have left," he tearfully told the tzaddik, "is one ruble - the last reminder of my better days. And my daughter has reached marriageable age, yet I have nothing with which to marry her off!"
"Tell me," said the Ohev Yisrael, "how much does a man like you need for a dowry and wedding expenses, so that you can marry-off your daughter respectfully?"
Reb Noach sighed from the depths of his heart. "One thousand rubles, holy Rebbe."
"And how much do you have?" asked the tzaddik
"I already told the Rebbe - I have but one ruble left from all my years of hard work!"
"Fine," said the tzaddik, "it is enough! HaShem’s blessing can rest upon one ruble just as well as a larger amount. Go in peace, and accept the first business offer that comes your way. And remember: Yeshuas HaShem kiheref ayin, HaShem’s salvation comes in the blink of an eye!"
Not long afterwards, as he travelled home, Reb Noach stopped over in an inn to rest his aching feet. Though the food being served made his mouth water, he could hardly spend his last ruble on it, and preferred instead to partake of the stale bread he carried in his sack. Some well-to-do merchants sat next to him enjoying a sumptuous meal. Noticing the raggedly dressed pauper sitting next to them, they decided to amuse themselves. "Tell me, my fellow Jew," one of them said, "you have the appearance of a merchant. Perhaps you would be interested in a business proposition?!"
Startled, Reb Noach suddenly remembered the tzaddik's words. "Yes!" he replied enthusiastically.
"And how much money do you have at your disposal?" they asked. "One ruble!" Reb Noach replied without hesitation.
"One whole ruble!" they mocked. "Let's see what kind of a deal we can strike with a wealthy merchant who possesses one whole ruble. Reb Yid, I am sure," one of the merchants piped-in, "that for one ruble you could do no better than to purchase my share in the World to Come! Do we have a deal - your one ruble for my Olam Ha-Ba?!"
'The first business offer,' Reb Noach reminded himself of his Rebbe's words. "Yes," he responded, "I will do it." Eager to prolong their amusement, the merchants went about arranging the writing of a legal contract, and the deal was done.
The wealthy merchants were still basking in their revelry when the wife of the merchant who had made the sale entered the room. Seeing her husband's face red with laughter, she now wished to know what was going on. Priding himself on his cleverness and wit, he related to her exactly what had happened. By the time he finished his story to the laughter of his peers, however, his face had turned ashen white. He could tell by the deathly serious expression of his wife, and by her blazing eyes, that his idea of fun pleased her not the least. Nor could he do as he please, for his wife was the daughter of a wealthy merchant, and everything he had was ultimately hers.
A tense silence now came over the once-merry group. All at once, the woman began pouring out her wrath at her husband in front of the entire crowd - the empty-headed yokel who could find nothing better to do than to give-away his insignificant portion in Olam Ha-Ba! "You fool!" she cried, "How does a Jew dare to make sport of the most important thing he possesses! Take me to the Rav immediately - I refuse to be married to an imbecile like you who is so disconnected from Yiddishkeit that he does not even have a share in the World to Come!"
Overwhelmed with shame, the merchant realized that his only hope was to buy back his portion. Reb Noach was searched for, found, and brought back to their table. "Hey, Reb Yid," called out one of the merchants, "cute joke you played on our friend! Now give him back his share in the World to Come!"
Noticing the merchant's hysterical wife standing over him, Reb Noach began to grasp what had occurred. Slowly, he spoke up. "Honored gentlemen," he began in a composed voice, "I ask all of you here to bear witness to the fact that the transaction between myself and the merchant was no joke nor prank. Indeed, I have the contract to show for it. That is not to say, however, that for the right price I would not be willing to relinquish my purchase and give him back his share in the World to Come..."
The merchant pleaded with Reb Noach to sell it back to him; he would even pay him fifty rubles - a five-thousand percent profit - if only he would relent. But Reb Noach was adamant - one thousand rubles was his price, not one ruble less. "Understand, honored merchant," said Reb Noach, "that I was once a highly respected and successful merchant. Then one day, the wheel turned, and I lost all my money. This is how I fell into the state in which you now find me. Just recently, when I could not gather a sum sufficient for a dowry for my daughter, and other wedding expenses, I travelled to the holy tzaddik, the Ohev Yisrael, to ask for his advice. It was he who instructed me to accept the first business offer that came my way. It is clear to me that HaShem has guided my steps and brought me here - and that the money for my daughter's wedding lies with you."
The couple could not speak. Tears welled up in the merchant's eyes, although ostensibly he had never before experienced such emotions. Without hesitation, he withdrew a fold of bills from his pocket, and counted out one thousand rubles into the hands of Reb Noach. The merchant took the contract from Reb Noach, and tore it into shreds. "Even without this contract," he said, "it is worth investing a thousand rubles for the mitzvah of hachnassas kallah (providing for a bride)!"
His wife, who had been standing at his side the entire time, glanced at him in amazement. She was prepared to swear that in all his life, this was the first time that such selfless and noble thoughts had ever entered his mind.
"I wish to meet the tzaddik that blessed you," the merchant's wife said to Reb Noach. "Perhaps we too will merit receiving his blessing." Reb Noach could not refuse, and together they made their way back to the Rebbe. The tzaddik received his visitors with a shining countenance; he had already known of the rich merchant's noble deed, and bestowed the couple with many blessings.
Before they left, the merchant's wife turned to the tzaddik and said, "Holy Rebbe, there is one thing I would like to know: Is my husband's portion in Olam Ha-Ba really worth the thousand rubles he paid for it?"
"If the truth be told," he said, "at first, when he sold it, it was not even worth the one ruble he received for it. But now, that he has merited giving one thousand rubles for the mitzvah of hachnassas kallah, its value is so great that it is impossible to estimate!" [Adapted from A Share in the World to Come, Menachem Gerlitz, HaModia Vayechi 5759] (www.Torah.org)
Shabbos: Ta’am HaChaim Vayigash 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 and a magnificent and illuminating 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 Vayigash 5770
Yosef revealing himself to his brothers teaches us to reveal our inner selves
Introduction
ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ולא יכלו אליו לענות אותו כי נבהלו מפניו, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. (Bereishis 45:3)
In this week’s parasha the Torah records how after Yosef schemed to have his brothers descend to Egypt, he was no longer able to contain himself and he revealed his identity to them. The brothers registered shock after discovering that the viceroy of Egypt was none other than their own brother whom they had sold down the river. Yosef then consoled his brothers and told them not to worry, as HaShem had orchestrated events so that Yosef would be able to provide food for his family. Regarding Yosef’s revelation, the Medrash states (Bereishis Rabbah 93:10) “woe to us from the Day of Judgment and woe to us from the day of chastisement. Yosef’s brothers could not withstand Yosef’s rebuke, so how can we expect to withstand the chastisement of HaShem, the King of kings?!” What is the Medrash attempting to teach us with this analogy? In the simple sense, the Medrash is informing us that for all those years the brothers were unaware that Yosef was alive. They were certainly not open to the possibility that the brother whom they had sold into slavery had attained a position of viceroy. In a similar vein, we as human beings are for the most part unaware of the effect of our actions that we perform. Thus, when we arrive at the final Day of Judgment, we will be caught off guard as to the gravity of our performance in this world. However, there is a deeper lesson contained in the Medrash, and it was specifically Yosef who had to teach this lesson.
Yosef was freed from jail on Rosh Hashanah
The Gemara (Rosh Hashanah 11a) states that Yosef was freed from jail on Rosh Hashanah. The Sfas Emes writes that the reason that the Gemara informs us of this event is to teach us that similar to Yosef being freed, i.e. revealed, on Rosh Hashanah, we too reveal our inner selves on Rosh Hashanah. Perhaps we can adapt this idea to understand the Medrash regarding Yosef revealing himself to the brothers. Yosef was demonstrating to the brothers that it is critical that one reveal his inner self as much as he can. The Day of Judgment, as we are led to believe, will show a person all the aspects of his true self. This thought is not merely meant to depress a person. Rather, by contemplating the vast potential that one has, he can yet strive to fulfill the great potential that HaShem has created for him.
The Shabbos connection
Shabbos is referred to as a day when HaShem reveals His kingship. This revelation reflects the idea that on Shabbos we are capable of reaching higher spiritual levels than we attained during the week. One manner of reaching the high levels of spirituality is by expending the effort in preparing for Shabbos. Yosef corresponds to the idea of Tosefes Shabbos, adding on to Shabbos. When one adds on to the Shabbos, i.e. he brings the Shabbos into the weekday, then he is allowing HaShem’s Presence to be felt even in mundane areas. HaShem should allow us to prepare for the Holy Shabbos throughout the week and then we will be able to accept His kingship with all our hearts.
Shabbos Stories
The Chazon Ish is still alive
On a sheirut (shared taxi ride) in Eretz Yisroel a few years after the passing of the Chazon Ish, R' Avraham Yeshaya Karelitz zt"l (1878-1953), two religious people in the back of the cab were talking to each other. "You know, Binei Brak just isn't the same since the Chazon Ish passed away." "Yes," agreed his friend, "we need needs more Torah giants like him."
Listening attentively from his seat in the front was the cab driver, Natan, a non-observant Jew. He was dressed differently from his Orthodox passengers in the back. He wore no kippah, and sported an open khaki shirt over a pair of Bermuda shorts. Natan turned to the fellow sitting on his right. "Did you hear what the men in the back said? They said that the Chazon Ish is gone. They're wrong - they don't know what they're talking about!"
Surprised that the obviously irreligious cab driver would even know who the Chazon Ish was, one of them retorted, "Well, maybe you haven't heard, but the Chazon Ish passed away a few years ago."
"No, you are wrong," said Natan emphatically, "the Chazon Ish is still around - and I can prove it."
By now, all ears were listening to the cantankerous cab driver. Once he had their attention he of course offered to prove he was right. They all agreed to listen, and the cab driver began his story:
"My daughter was going through complicated labor. She had been rushed to the hospital in Tel Aviv, and the doctors had been dealing with her for many hours. She was in agony, yet the doctors seemed helpless, and told me there was nothing they could do.
"At some point an old nurse came over to me and said, 'Why don't you go to the Chazon Ish?'
"'The who?' I asked. 'What is the Chazon Ish?'
"'He is a great rabbi,' the nurse said. 'People go to him for advice, and to pray for them.'
"At my wit's end, I asked her, 'Where does he live?' She told me, 'Just go to Binei Brak. Once you get there, any child in the street will be able to direct you to his home.'
"I got into my cab and raced to Binei Brak. In no time I was at the Chazon Ish's house. It was late at night, but he answered my knock himself. In a quiet and friendly manner he asked how he could help me. I told him about my daughter's difficulties, and how the doctors were unable to help her. He looked at me, smiled, and said, 'You can go back to the hospital - the child was just born.' He shook my hand and wished me mazel tov. My heart leaped with joy, but I could not believe him. I dashed back to the hospital and when I got there, sure enough, the child had already been born, exactly as he said."
In the sheirut all that listened to Natan's tale were spellbound. But Natan was not finished. He went on:
"Two years later my daughter was again expecting a child. Once again she had extreme difficulties in labor. And once again the doctors despaired of a healthy birth. This time I didn't wait for the old nurse. I got into my cab, rushed to Binei Brak, and went to the Chazon Ish. I came to the corner where I thought I remembered he lived, and just to be sure I asked a passer-by, 'Is this the home of the Chazon Ish?' The man looked at me as if I had lost my mind. 'What's the matter with you? Don't you know that the Chazon Ish passed away last year?'
"My heart fell. I felt as if I had lost my best friend. Illogically, I began pleading with this total stranger. 'Please, I came to speak to him; it's an emergency. To whom should I go now?'
"'People go to his kever (grave site) and pray there,' he told me. I queried as to its location, and the man pointed me in the right direction. I ran there at breakneck speed and jumped over a fence to catch some people who might be able to tell me where he was buried. They pointed to a grave that was covered with stones and pebbles. When I saw his name I fell on the grave and began crying uncontrollably. I begged the Chazon Ish to pray for my daughter. 'You saved my daughter once before,' I pleaded, 'please pray for her again.'
"I was there a short time. Suddenly, just as I sit here now, I saw his face with that same smile. I heard him say to me, 'Mazel tov! You can go back to the hospital; the child has been born.' Startled, I got up, ran to my cab, and rushed back to the hospital. When I got there, they told me that my second grandchild had indeed been born. Then the cab driver turned to the man sitting next to him and said, "And these people in the back say the Chazon Ish is gone!" (Adapted from The Maggid Speaks p. 194)
One ruble is worth a thousand
Reb Noach, a disciple of the holy Rebbe of Apta (the "Ohev Yisrael"), had once been a wealthy and successful merchant. Now, as he dejectedly stood before his Rebbe, he was broke. "All I have left," he tearfully told the tzaddik, "is one ruble - the last reminder of my better days. And my daughter has reached marriageable age, yet I have nothing with which to marry her off!"
"Tell me," said the Ohev Yisrael, "how much does a man like you need for a dowry and wedding expenses, so that you can marry-off your daughter respectfully?"
Reb Noach sighed from the depths of his heart. "One thousand rubles, holy Rebbe."
"And how much do you have?" asked the tzaddik
"I already told the Rebbe - I have but one ruble left from all my years of hard work!"
"Fine," said the tzaddik, "it is enough! HaShem’s blessing can rest upon one ruble just as well as a larger amount. Go in peace, and accept the first business offer that comes your way. And remember: Yeshuas HaShem kiheref ayin, HaShem’s salvation comes in the blink of an eye!"
Not long afterwards, as he travelled home, Reb Noach stopped over in an inn to rest his aching feet. Though the food being served made his mouth water, he could hardly spend his last ruble on it, and preferred instead to partake of the stale bread he carried in his sack. Some well-to-do merchants sat next to him enjoying a sumptuous meal. Noticing the raggedly dressed pauper sitting next to them, they decided to amuse themselves. "Tell me, my fellow Jew," one of them said, "you have the appearance of a merchant. Perhaps you would be interested in a business proposition?!"
Startled, Reb Noach suddenly remembered the tzaddik's words. "Yes!" he replied enthusiastically.
"And how much money do you have at your disposal?" they asked. "One ruble!" Reb Noach replied without hesitation.
"One whole ruble!" they mocked. "Let's see what kind of a deal we can strike with a wealthy merchant who possesses one whole ruble. Reb Yid, I am sure," one of the merchants piped-in, "that for one ruble you could do no better than to purchase my share in the World to Come! Do we have a deal - your one ruble for my Olam Ha-Ba?!"
'The first business offer,' Reb Noach reminded himself of his Rebbe's words. "Yes," he responded, "I will do it." Eager to prolong their amusement, the merchants went about arranging the writing of a legal contract, and the deal was done.
The wealthy merchants were still basking in their revelry when the wife of the merchant who had made the sale entered the room. Seeing her husband's face red with laughter, she now wished to know what was going on. Priding himself on his cleverness and wit, he related to her exactly what had happened. By the time he finished his story to the laughter of his peers, however, his face had turned ashen white. He could tell by the deathly serious expression of his wife, and by her blazing eyes, that his idea of fun pleased her not the least. Nor could he do as he please, for his wife was the daughter of a wealthy merchant, and everything he had was ultimately hers.
A tense silence now came over the once-merry group. All at once, the woman began pouring out her wrath at her husband in front of the entire crowd - the empty-headed yokel who could find nothing better to do than to give-away his insignificant portion in Olam Ha-Ba! "You fool!" she cried, "How does a Jew dare to make sport of the most important thing he possesses! Take me to the Rav immediately - I refuse to be married to an imbecile like you who is so disconnected from Yiddishkeit that he does not even have a share in the World to Come!"
Overwhelmed with shame, the merchant realized that his only hope was to buy back his portion. Reb Noach was searched for, found, and brought back to their table. "Hey, Reb Yid," called out one of the merchants, "cute joke you played on our friend! Now give him back his share in the World to Come!"
Noticing the merchant's hysterical wife standing over him, Reb Noach began to grasp what had occurred. Slowly, he spoke up. "Honored gentlemen," he began in a composed voice, "I ask all of you here to bear witness to the fact that the transaction between myself and the merchant was no joke nor prank. Indeed, I have the contract to show for it. That is not to say, however, that for the right price I would not be willing to relinquish my purchase and give him back his share in the World to Come..."
The merchant pleaded with Reb Noach to sell it back to him; he would even pay him fifty rubles - a five-thousand percent profit - if only he would relent. But Reb Noach was adamant - one thousand rubles was his price, not one ruble less. "Understand, honored merchant," said Reb Noach, "that I was once a highly respected and successful merchant. Then one day, the wheel turned, and I lost all my money. This is how I fell into the state in which you now find me. Just recently, when I could not gather a sum sufficient for a dowry for my daughter, and other wedding expenses, I travelled to the holy tzaddik, the Ohev Yisrael, to ask for his advice. It was he who instructed me to accept the first business offer that came my way. It is clear to me that HaShem has guided my steps and brought me here - and that the money for my daughter's wedding lies with you."
The couple could not speak. Tears welled up in the merchant's eyes, although ostensibly he had never before experienced such emotions. Without hesitation, he withdrew a fold of bills from his pocket, and counted out one thousand rubles into the hands of Reb Noach. The merchant took the contract from Reb Noach, and tore it into shreds. "Even without this contract," he said, "it is worth investing a thousand rubles for the mitzvah of hachnassas kallah (providing for a bride)!"
His wife, who had been standing at his side the entire time, glanced at him in amazement. She was prepared to swear that in all his life, this was the first time that such selfless and noble thoughts had ever entered his mind.
"I wish to meet the tzaddik that blessed you," the merchant's wife said to Reb Noach. "Perhaps we too will merit receiving his blessing." Reb Noach could not refuse, and together they made their way back to the Rebbe. The tzaddik received his visitors with a shining countenance; he had already known of the rich merchant's noble deed, and bestowed the couple with many blessings.
Before they left, the merchant's wife turned to the tzaddik and said, "Holy Rebbe, there is one thing I would like to know: Is my husband's portion in Olam Ha-Ba really worth the thousand rubles he paid for it?"
"If the truth be told," he said, "at first, when he sold it, it was not even worth the one ruble he received for it. But now, that he has merited giving one thousand rubles for the mitzvah of hachnassas kallah, its value is so great that it is impossible to estimate!" [Adapted from A Share in the World to Come, Menachem Gerlitz, HaModia Vayechi 5759] (www.Torah.org)
Shabbos: Ta’am HaChaim Vayigash 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 and a magnificent and illuminating 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
Wednesday, December 16, 2009
Shabbos: Ta’am HaChaim Mikeitz -Chanukah 5770
שבת טעם החיים מקץ-חנוכה תש"ע
Shabbos: Ta’am HaChaim Mikeitz -Chanukah 5770
Being honest with ourselves
Introduction
ויאמר אלהם יוסף הוא אשר דברתי אלכם לאמר מרגלים אתם But Yosef said to them, “It is just as I have declared to you: ‘You are spies!’ (Bereishis 42:!4)
In this week’s parasha the Torah records how after Yosef ascended to power, his brothers descended to Egypt because of the famine that was prevalent in the Land of Yosef. When the brothers appeared before Yosef, he accused them of being spies, which they vehemently denied. The brothers responded to Joseph that they had arrived in Egypt to buy food and that they were all sons of one man. They further buttressed their claim of innocence by declaring that they were truthful people and they had never been spies. Yosef rejected their defense, reiterating his claim that they were spies.
Understanding the dialogue between Yosef and his brothers
This dialogue between Yosef and his brothers appears puzzling, as Yosef did not appear to be supporting his claim with any evidence. The brother’s response is equally troubling, as the fact that they claimed to have arrived in Egypt with the purpose of buying food did not necessarily negate the possibility that they were spies. Furthermore, the brother’s declaration that they had never been spies was certainly something that they did not substantiate. What was the meaning of Yosef’s accusation and what was the intention behind the brothers’ rejoinder?
Taking a serious approach to the Torah’s narratives
In Europe, the Jewish women had a practice of reading aloud from the prayer book or from a book that simplified the stories contained in the Torah. It is said that one Shabbos, when a woman was reading aloud regarding the incident of the brothers throwing Joseph into the pit, another woman exclaimed, “Good for him, he deserves it. He knew what they did to him last year. Why did he crawl in again?” This was obviously a joke that circulated in those times, but it demonstrated the sincerity of the women and the manner in which they paid close attention to the Torah narrative.
Honesty through and though
When we read the incident of Yosef and his brothers, we tend to gloss over the dialogues as being mere rhetoric and irrelevant to our own lives. Yet, if we contemplate what the brothers did to Yosef, by selling him to Egypt, and how Joseph reacted, we may find a parallel to our own behaviors. We tend view ourselves as honest people, but Yosef’s accusation of his brothers demonstrates true human nature. The brothers claimed that they were truthful people and that they had never been spies. Yosef, however, informed the brothers that this was precisely their error. While it may have been true that they were all sons of one father, they certainly were lacking in honesty with regard to their interpersonal relations. Proof of this was the fact that they had sold their own brother to a foreign land and had caused their father immense distress.
True sons of one father
We have the opportunity on a daily basis to focus on aiding our fellow brethren, if we are more than just “honest with ourselves.” We must also be honest with the people we interact with, and then we can truly claim to be the sons of one father.
The Shabbos connection
In a similar vein, Shabbos allows us the opportunity to be honest in our interpersonal relationships. The Mishnah in Demai states that even an am haaretz, someone normally suspected of not tithing properly, is believed on Shabbos to say that he has tithed. The reason for this is because he has upon him the fear of Shabbos. Thus, on Shabbos one has the ability to rise above deception and dishonesty and be true to himself and his creator.
Shabbos Stories
The Piercing Shaft of Light
by Tziporah Heller
The village of Charnovska mirrored the Bible’s description of the world’s beginning. Light and darkness were entwined so completely that no period could be called “day” in comparison to another called “night.”
Until this point, the externals of life were highly predictable: cycles of births, deaths, marriages, grinding poverty and tragedies were seemingly engraved in cement. And yet the inner life of the villagers was varied and multifaceted; there were scholars and saints and ordinary people who hid their noble spirit under the blanket of a humble tailor and shoemaker -- a destiny bequeathed from their fathers and rarely questioned by the sons. There were also the living dead, for whom life had no purpose other than to move the body day-by-ponderous-day to the grave.
Then there was Shmulik. From his earliest childhood, the darkness that we all try to conceal, or at least rein in, was in full control of his personality. He was the eternal taker, the perpetual villain in the village's prosaic dramas. Nothing is darker than the secret place in the human heart that wants to experience absolute control. The little tyrant is insatiable. Sometimes the shadow is so profoundly impenetrable that even if a shaft of light would pierce its way through, it might be doomed to invisibility and obscurity.
Then, in 1917, everything changed.
Hope and desperation fueled the Russian revolution. The Jews of even the most obscure towns found themselves newly aware of Socialist fires that burned within their hearts. They swept up entire villages that followed blindly, unaware that these flames would cause a conflagration that had never yet been paralleled. In Charnovska, the young men and women walked a path that led to Stalin’s hell. At the time, they thought that they were moving toward the workers’ paradise. Their elders (and a minority of youth) saw where the path led and grasped onto the mountain of faith by their fingernails.
Shmulik was different from both segments of the village population. He fought with the Whites, the near-fascist opposition. His motivations were practical rather than idealistic. The Whites paid him well for betraying his neighbors. Shmulik informed. Fellow Jews were killed on his word.
The wrong side won, at least from Shmulik’s perspective. At a time when millions of lives were destroyed on suspicion of being “anti-revolutionary,” Shmulik survived. He was tough and ruthless, and his survival was bought at the price of his own conscience.
When Shmulik’s father died, something occurred that was unprecedented in his history. There was a ray of light, a certain spiritual longing that he had never let himself feel. More clearly than anything else he had known, he knew he must say the mourner’s Kaddish.
There were three functioning synagogues in the village. They were soon to be doomed by the Reds as a sort of museum of natural history. But for now, they were still part of the living body of the Jewish community, like limbs awaiting amputation.
The unexpected happened. No matter what Shmulik did, he could not convince the villagers to allow him to say Kaddish. The elderly men who came daily were close enough to the Valley of the Shadow of Death. They had already lost all that any human could take.
There was one other minyan in the village. It did not meet in a synagogue. What members of this minyan feared the most was being left for dead. Shmulik approached the rabbi, who like everyone else in Charnovska knew there was blood on Shmulik’s hands. This rabbi said “Yes.”
The next morning, Shmulik found himself walking the stairs that led to the decrepit shack of the makeshift synagogue. After several days, the rabbi asked Shmulik why he didn’t put on Tefillin, since he was attending synagogue in any case.
“I don’t have Tefillin,” Shmulik replied.
“But I do,” said the rabbi. And, the strange sight of the rabbi handing his Tefillin to the village traitor became the whispered gossip engaging the village for days.
Next, Shmulik learned to read Hebrew. (Yes, the dialogue was: “Why not pray?” “I don’t know how to read.” “I’ll show you.”) And so it went.
In the course of time, Shmulik became unrecognizable as the person he had once been. He married, had children, saw to their education at the risk of his life by sending them to the underground Jewish school. Shmulik had a meaningful present and future.
Yet one problem that remained on file. Shmulik had never allowed himself to look inward at the unspeakable blackness of his past. The door had remained closed, keeping all the monsters at bay. The day came when he finally opened the door and was horrified and sickened at what he saw. That day was the most significant one in his life.
The rabbi sat and told Shmulik all he knew, just as everyone in the village knew it all. Shmulik listened silently. When the litany ended, the rabbi said, “You caused death. Now you must bring forth life.”
They spoke late into the night. When their talk was silenced by weariness, a conclusion had already been reached: Shmulik would build a mikveh, a spiritual bath that is the core of Jewish family purity.
In the midst of the spiritual cemetery that was being erected in the Ukraine, Shmulik undertook to demonstrate his belief in the future of the Jewish people. Every night he went out to the barn behind his house and dug. When he struck water, he knew that the hope he had nurtured was being answered. Tiles were acquired on the black market, and a heating system was devised. The man who had betrayed so many was not betrayed.
The final touch was the construction of a wooden platform upon which he shoveled horse manure. The platform covered the top of the mikveh, hiding it from view. None of the “big brothers” who had become a ubiquitous part of the scene ever felt inclined to investigate the muck.
Charnovska exchanged hands and Shmulik found himself in a concentration camp. His family was gone. But Shmulik’s face shone like a righteous tzaddik.
It is not my Shabbos
The Chafetz Chaim (1838-1933) once organized a campaign against a group of merchants in Radin that began to keep their stores open on Shabbos. He spoke to them privately and he spoke publicly about the issue. Finally, the merchants agreed to keep their stores closed on Shabbos. They only had one request from the Chafetz Chaim. “We expected to be open for Shabbos and on that basis greatly increased our inventory of perishable items. If we close for the next two Saturdays we will take a severe loss. Just let us stay open these two weeks to unload our extra merchandise, and then we will stay closed for Shabbos after that.”
The Chafetz Chaim responded, “I am sorry gentlemen, but it is not my Shabbos.” In other words, I am not the owner of the institution of Shabbos that I have the license to grant you compromise on this issue. Shabbos belongs to G-d. There is no way that I am justified in compromising. (reprinted with permission from www.Torah.org)
The Chafetz Chaim speaks the language of the heart
Here is a remarkable story that was related at the central hisorerus rally for women, organized by Todaah, and held in Binei Brak on the 65th yahrtzeit of the Chafetz Chaim last Elul.
The main speech at the rally was delivered by the av beis din of Binei Brak’s Zichron Meir neighborhood, and Rosh Yeshiva of today’s Yeshivas Chachmei Lublin in Binei Brak, HaRav Shmuel Halevi Wosner, who stressed the importance of strengthening our devotion to the chinuch of our children, and sharpening our awareness of the dangers the posed to our generation by the unfit media which poison the souls of our youngsters, and undermine the walls of our pure education.
In his speech, he spoke about the Chafetz Chaim, whose yahrtzeit coincided with the day of the rally. He related that he was studying in the Chachmei Lublin yeshiva in Europe on the day of the petirah of the Chafetz Chaim. When the bitter news reached them, the Rosh Yeshiva, Reb Meir Shapiro, convened the students and with bitter tears eulogized the gadol hador who had gone to his eternal rest.
In his hesped, Maharam Shapiro related that during the final years of the Chafetz Chaim’s life, a decree was passed against the talmudei Torah and chadorim in Poland. A contingent of Rabbanim was sent to the Chafetz Chaim with the request that he head a delegation to the Polish government, for the purpose of annulling the decree. “We told the Chafetz Chaim: ‘On Yom Kippur, the fledgling priests told the Kohen Gadol: ‘Our master, the Kohen Gadol, stand on the floor and lessen the warmth of your feet.’ Our master, the Kohen Gadol, Maran the Chafetz Chaim, stand at the head of the campaign for the honor of HaShem and His Torah.’
“And the Chafetz Chaim, in his venerable old age, headed the delegation to the Polish government. When he appeared before the members of the government, they rose in his honor. The Chafetz Chaim told the Prime Minister that he couldn’t speak Polish, and asked to speak in Yiddish. To this, the Polish Prime Minster replied: ‘Your honor will speak the language of the heart, and I will understand.’
“With heartfelt words, the Chafetz Chaim began: ‘Your honor, the Prime Minster, during the First World War, the Russians who ruled Poland murdered all the Poles who sought independence. One time, they led a group of captives through the town of Radin. The captives were bound in iron chains, and the Russians beat and disgraced them. When I saw this, I entered the beis medrash, opened the aron kodesh, placed my head between the Torah scrolls and prayed: ‘Ribbono Shel Olam, even though they are non-Jews, they are Your creations. Why do they disgrace them so?. HaKadosh Boruch Hu heard my prayers, and Poland received its independence.’
“‘Honorable Prime Minister,’ the Chafetz Chaim continued. ‘I requested that Poland remain Poland, that Poland remain a state. If you don’t annul the decree, Poland will cease to exist.’
“The Polish Prime Minster, who was deeply moved by the words of the Chafetz Chaim, rose and said: ‘Most honorable rabbi, the decree is canceled.’”
This story was related by my mentor, the Rosh Yeshiva of Chachmei Lublin, in his hesped over the Chafetz Chaim. At the end of the hesped, Maharam Shapiro described the Chafetz Chaim’s immense greatness in Torah, stressing that he was the Rav of all Israel and that he had strengthened his generation and all generations until the coming of the Moshiach in many issues, among them that of shemiras halashon.
On that occasion, Maharam Shapiro noted that in the generation preceding him, it was the Chasam Sofer one who had fortified our faith, and that at the time of the petirah of the Chasam Sofer, in 5700, the verse, “and the sun shone, and the sun set,” as well as the statement of Chazal that, “the sun of the tzaddik doesn’t set until the sun of another tzaddik. begins to shine,” were fulfilled, because it was then that the sun of the Chafetz Chaim began to glow.
At the close of his stirring words, Rav Wosner emphasized the obligation to strengthen our shemiras halashon, saying that one who guards his tongue and his mouth merits longevity, as it is written: “Who is the man who wants life, loves days to see good? Guard your tongue from evil, and your lips from speaking deceit.” (http://chareidi.shemayisrael.com/archives5759/bo/loshon.htm)
Refoel’s Story
by Sheila Segal
I sat on the faded wooden bench in the park. It was Shabbos afternoon, and this playground was filled with the happy sounds of children at play. We were visiting my husband's elderly grandparents in Haifa, and I had brought the children to the park to allow Bubby and Zaidy a peaceful Shabbos nap. I waved to a grinning Moishy, and dutifully watched as he slid headfirst down the weather-beaten slide. The other children were flying energetically on the huge black tires that served as swings. I sighed heavily to myself. It had been a difficult Shabbos, trying to harness the exuberant spirits of six lively children in unfamiliar surroundings. Bubby and Zaidy had been so thrilled when we finally agreed to come to them for a Shabbos but I hadn't realized how frail they had become. They loved having the children over, but I saw how much of a strain it was on them.
Absorbed in my thoughts, I barely noticed when a middle-aged woman joined me on the bench. Alongside her was a young boy in a wheelchair. “Good Shabbos,” she greeted me with a pleasant smile. “Are you visiting? I don’t think I’ve seen you here before.” Warmed by her friendliness, I introduced myself. “Oh, yes. I know the Kahns. They live on Rechov Regev, don’t they? They’re such a sweet couple.” I nodded, marveling at the closeness of this community. “I’m Rena Levine. I come here almost every nice day. Refoel loves to be out and see other children. This park is one of his favorite spots.” She stroked his thin hand as she spoke. We chatted casually for several minutes, yet my glance kept straying to the delicate boy in the wheelchair. Propped up securely in the chair, his bright brown eyes darted eagerly, drinking in the cheerful romping of the children. Just then, a young boy came up and asked if he could wheel Refoel around. You could see the pleading and excitement in two sets of eyes as they waited for the affirmative nod. It came and the two were off.
For a long moment, Rena gazed thoughtfully at me. “I see that you’re curious about Refoel. If you’ve got some time, I’ll share his story with you.” I agreed, piqued by curiosity and compassion.
“I’ll start from the very beginning, when I first met Refoel.” My eyes opened wide. “First met?” I repeated hesitantly. She nodded briefly, then plunged into her tale. “For a number of years, I was part of a Bikur Cholim organization. Every week I would visit patients in a local hospital. One day I received an urgent phone call. There was a nurses’ strike on, and extra volunteers were needed desperately in the Children’s Ward.
‘’The nurses go off duty at 12 o’clock. Please be there on time to care for the children,’ a crisp voice informed me. I could almost hear the scratch of a pen as she marked off names on her list.
“I arrived several minutes early that day. To my surprise, I discovered that the nurses only went off duty at 4:00. Only afterwards would I realize that this was yet another example of Yad HaShem which I would encounter throughout my relationship with Refoel. A harried nurse requested that I hold a baby who was screaming piteously in the next room. ‘He’s got cerebral palsy and he’s blind,’ I was told matter-of-factly. ‘He’s been abandoned by his natural parents.’ I rocked the little boy gently in my arms, crooning softly to settle him. Feeling how damp his diaper was, I proceeded to change him. If I had arrived after four o’clock, when the nurses had left for the day, he would most certainly have been freshly changed. And I would never have discovered that this tiny Jewish boy had not yet had a bris milah.
“Shocked and upset, I paced the halls, clutching the infant securely in my arms. His big brown eyes followed the lights in the corridor, pausing with grave interest to peer at the pictures in their heavy gilt frames. I stopped in front of a large painting. The baby seemed captivated by the swirls of color, for he gurgled delightedly.
“ ‘This baby can’t be blind,’ I decided. I pounced on the head nurse to share my discovery but she was distracted. ‘Maybe he can see shapes,’ she reluctantly conceded, `but he’s got so many other problems, it hardly makes much difference.’ I bristled angrily at the way this child was being treated. ‘He needs love - a mother’s love.’ I was furious at his mother for simply abandoning him. It wasn’t his fault that he had been born with such severe medical problems.
“I went home that night, determination and despair churning inside me. I would make sure that the four-month-old infant would have a proper bris. Yet where could I find a home for him?
“I found myself becoming obsessed with this baby. Often, after arriving home from visiting him, I would call the Children’s Ward to check on his condition. Was he covered properly? Might he be uncomfortable and fretting? I couldn’t keep him out of my mind. I spent hours on the telephone trying to find a home for him. He couldn’t stay at the hospital indefinitely and the nurses had mentioned a possibility of his being sent soon to an institution, perhaps a Christian one.
“One night, after another fruitless round of phone calls, an incredible thought struck me. Why not keep the baby myself? We would be the perfect family for him! Trembling with emotion, I shared my idea with my husband, who approved wholeheartedly. The following day, I gathered my children around the dining room table and held a family conference about the fate of the infant. My oldest was 17 at the time, the youngest 3. All eight children were perched on our worn chairs, eager to offer an opinion. My husband described the boy’s severe limitations and the difficulties involved in caring for such a child. To my great pride and relief, the children all agreed that we should take him.
“’We’ll help you take care of him, Ima,’ six-year-old Bluma offered. ‘Hurray!’ we’re getting a new baby!’ whooped the twins. Tears coursing down my cheeks, I felt a heavy rock lift from my heart. I knew that we could make a difference to this helpless little boy.
“A fervent blessing from our Rav still ringing in our ears, my husband and I traced our steps to the hospital to claim the baby. While my husband filled out reams of paper and stacks of forms, I paced the halls nervously. After visits to the social worker, doctors, and the head nurse from Pediatrics, the baby was finally released into our custody. His natural parents had refused to sign the necessary papers, so we were only his guardians, not adoptive parents.”
Rena looked at me, having paused in her reminiscences. “That was the easy part,” she said, a faint smile playing on her lips. “Once we brought him home, the hard part began.” I hung avidly on her words, amazed at this courageous woman and her incredible narrative of mesiras nefesh.
“Six weeks after my seeing the baby for the first time, we took him home with us. When he was almost six months, he had a bris milah. We named him Refoel Chaim. The whole neighborhood rejoiced with us. My friends were extremely supportive. Some thought I was crazy, but they still buoyed up my spirits when I struggled. Refoel was miserable when we first brought him home. He cried for hours non-stop. He was very spastic and certainly in some pain. He wasn’t on any medication at that time. Frantic from worry and sheer exhaustion, I would gladly have handed him over to his mother if she had knocked on my door then. Boruch HaShem we survived that ordeal. Refoel is ten years old now and a happy child.” Rena glanced fondly at the youngster who was still being wheeled around the playground, now by a girl, blonde braids swinging impishly. She was chattering rapidly to him, sharing her secrets. The two giggled companionably, secure in their world. Refoel looked at his ‘mother’ to see if she was appreciating how happy he was. As their glances locked, his eyes sparkled. A wide grin revealed his love for this special woman.
“The kids adore him,” Rena commented, her face glowing. She leaned forward and our heads almost touched. “Do you know what my 12-year-old son said yesterday? Someone asked him if he was jealous of all the attention Refoel gets in our home. His answer was simple. ‘What would we have done without Refoel?’”
Rena relaxed; a dreamy look crept into her eyes. “He’s a special neshama. He listens to our davening so carefully. He loves when my husband or one of the boys learn aloud at home. He seems to follow each word they say.”
She paused. “He’s made each of us a better person. My daughter’s teacher called me last week. She sees how Michali is always the first to help children who are left out or defend those teased by the rest of the class. Refoel has given us so much.”
Rena noticed my admiring look and added hastily, “Please don’t get the wrong impression. Some people think I’m such a tzaddekes because I’m taking care of a handicapped child. It’s not like that at all. We consider Refoel our son, even if we haven’t been able to adopt him formally. And for a son, no effort or trouble is too much.”
I sat silently on the bench, mulling over Rena’s last comment. Some child wheeled Refoel back, his cheeks ruddy, his eyes bright. Rena rose and gripped the handles of his wheelchair. “Good Shabbos. It was nice meeting you. Think about all the women you know. I’m sure many of them do acts of chesed that few people are aware of. It’s just that in my situation, it’s more apparent.” She smiled wryly and walked away. In a short while, I was surrounded by a circle of happy faces. “Ima, this is such a fun park. Can we come back again?” Still bemused by my encounter with Rena, I nodded distractedly.
“Who were those people, Ima? Do you know them?” Rachel curiously eyed the retreating form of a woman, navigating a wheelchair in front of her.
“That’s a special lady, with a special son,” I answered quietly, Refoel’s story still echoing softly in my ears.
(http://chareidi.shemayisrael.com/archives5759/bo/story.htm)
Shabbos: Ta’am HaChaim Mikeitz-Chanukah 5770
is sponsored in honor of the birth of our son, Simcha Bunim.
Simchos by all of Klal Yisroel, culminating in the arrival of Moshiach Tzidkeinu
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 and a magnificent and illuminating 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 Mikeitz -Chanukah 5770
Being honest with ourselves
Introduction
ויאמר אלהם יוסף הוא אשר דברתי אלכם לאמר מרגלים אתם But Yosef said to them, “It is just as I have declared to you: ‘You are spies!’ (Bereishis 42:!4)
In this week’s parasha the Torah records how after Yosef ascended to power, his brothers descended to Egypt because of the famine that was prevalent in the Land of Yosef. When the brothers appeared before Yosef, he accused them of being spies, which they vehemently denied. The brothers responded to Joseph that they had arrived in Egypt to buy food and that they were all sons of one man. They further buttressed their claim of innocence by declaring that they were truthful people and they had never been spies. Yosef rejected their defense, reiterating his claim that they were spies.
Understanding the dialogue between Yosef and his brothers
This dialogue between Yosef and his brothers appears puzzling, as Yosef did not appear to be supporting his claim with any evidence. The brother’s response is equally troubling, as the fact that they claimed to have arrived in Egypt with the purpose of buying food did not necessarily negate the possibility that they were spies. Furthermore, the brother’s declaration that they had never been spies was certainly something that they did not substantiate. What was the meaning of Yosef’s accusation and what was the intention behind the brothers’ rejoinder?
Taking a serious approach to the Torah’s narratives
In Europe, the Jewish women had a practice of reading aloud from the prayer book or from a book that simplified the stories contained in the Torah. It is said that one Shabbos, when a woman was reading aloud regarding the incident of the brothers throwing Joseph into the pit, another woman exclaimed, “Good for him, he deserves it. He knew what they did to him last year. Why did he crawl in again?” This was obviously a joke that circulated in those times, but it demonstrated the sincerity of the women and the manner in which they paid close attention to the Torah narrative.
Honesty through and though
When we read the incident of Yosef and his brothers, we tend to gloss over the dialogues as being mere rhetoric and irrelevant to our own lives. Yet, if we contemplate what the brothers did to Yosef, by selling him to Egypt, and how Joseph reacted, we may find a parallel to our own behaviors. We tend view ourselves as honest people, but Yosef’s accusation of his brothers demonstrates true human nature. The brothers claimed that they were truthful people and that they had never been spies. Yosef, however, informed the brothers that this was precisely their error. While it may have been true that they were all sons of one father, they certainly were lacking in honesty with regard to their interpersonal relations. Proof of this was the fact that they had sold their own brother to a foreign land and had caused their father immense distress.
True sons of one father
We have the opportunity on a daily basis to focus on aiding our fellow brethren, if we are more than just “honest with ourselves.” We must also be honest with the people we interact with, and then we can truly claim to be the sons of one father.
The Shabbos connection
In a similar vein, Shabbos allows us the opportunity to be honest in our interpersonal relationships. The Mishnah in Demai states that even an am haaretz, someone normally suspected of not tithing properly, is believed on Shabbos to say that he has tithed. The reason for this is because he has upon him the fear of Shabbos. Thus, on Shabbos one has the ability to rise above deception and dishonesty and be true to himself and his creator.
Shabbos Stories
The Piercing Shaft of Light
by Tziporah Heller
The village of Charnovska mirrored the Bible’s description of the world’s beginning. Light and darkness were entwined so completely that no period could be called “day” in comparison to another called “night.”
Until this point, the externals of life were highly predictable: cycles of births, deaths, marriages, grinding poverty and tragedies were seemingly engraved in cement. And yet the inner life of the villagers was varied and multifaceted; there were scholars and saints and ordinary people who hid their noble spirit under the blanket of a humble tailor and shoemaker -- a destiny bequeathed from their fathers and rarely questioned by the sons. There were also the living dead, for whom life had no purpose other than to move the body day-by-ponderous-day to the grave.
Then there was Shmulik. From his earliest childhood, the darkness that we all try to conceal, or at least rein in, was in full control of his personality. He was the eternal taker, the perpetual villain in the village's prosaic dramas. Nothing is darker than the secret place in the human heart that wants to experience absolute control. The little tyrant is insatiable. Sometimes the shadow is so profoundly impenetrable that even if a shaft of light would pierce its way through, it might be doomed to invisibility and obscurity.
Then, in 1917, everything changed.
Hope and desperation fueled the Russian revolution. The Jews of even the most obscure towns found themselves newly aware of Socialist fires that burned within their hearts. They swept up entire villages that followed blindly, unaware that these flames would cause a conflagration that had never yet been paralleled. In Charnovska, the young men and women walked a path that led to Stalin’s hell. At the time, they thought that they were moving toward the workers’ paradise. Their elders (and a minority of youth) saw where the path led and grasped onto the mountain of faith by their fingernails.
Shmulik was different from both segments of the village population. He fought with the Whites, the near-fascist opposition. His motivations were practical rather than idealistic. The Whites paid him well for betraying his neighbors. Shmulik informed. Fellow Jews were killed on his word.
The wrong side won, at least from Shmulik’s perspective. At a time when millions of lives were destroyed on suspicion of being “anti-revolutionary,” Shmulik survived. He was tough and ruthless, and his survival was bought at the price of his own conscience.
When Shmulik’s father died, something occurred that was unprecedented in his history. There was a ray of light, a certain spiritual longing that he had never let himself feel. More clearly than anything else he had known, he knew he must say the mourner’s Kaddish.
There were three functioning synagogues in the village. They were soon to be doomed by the Reds as a sort of museum of natural history. But for now, they were still part of the living body of the Jewish community, like limbs awaiting amputation.
The unexpected happened. No matter what Shmulik did, he could not convince the villagers to allow him to say Kaddish. The elderly men who came daily were close enough to the Valley of the Shadow of Death. They had already lost all that any human could take.
There was one other minyan in the village. It did not meet in a synagogue. What members of this minyan feared the most was being left for dead. Shmulik approached the rabbi, who like everyone else in Charnovska knew there was blood on Shmulik’s hands. This rabbi said “Yes.”
The next morning, Shmulik found himself walking the stairs that led to the decrepit shack of the makeshift synagogue. After several days, the rabbi asked Shmulik why he didn’t put on Tefillin, since he was attending synagogue in any case.
“I don’t have Tefillin,” Shmulik replied.
“But I do,” said the rabbi. And, the strange sight of the rabbi handing his Tefillin to the village traitor became the whispered gossip engaging the village for days.
Next, Shmulik learned to read Hebrew. (Yes, the dialogue was: “Why not pray?” “I don’t know how to read.” “I’ll show you.”) And so it went.
In the course of time, Shmulik became unrecognizable as the person he had once been. He married, had children, saw to their education at the risk of his life by sending them to the underground Jewish school. Shmulik had a meaningful present and future.
Yet one problem that remained on file. Shmulik had never allowed himself to look inward at the unspeakable blackness of his past. The door had remained closed, keeping all the monsters at bay. The day came when he finally opened the door and was horrified and sickened at what he saw. That day was the most significant one in his life.
The rabbi sat and told Shmulik all he knew, just as everyone in the village knew it all. Shmulik listened silently. When the litany ended, the rabbi said, “You caused death. Now you must bring forth life.”
They spoke late into the night. When their talk was silenced by weariness, a conclusion had already been reached: Shmulik would build a mikveh, a spiritual bath that is the core of Jewish family purity.
In the midst of the spiritual cemetery that was being erected in the Ukraine, Shmulik undertook to demonstrate his belief in the future of the Jewish people. Every night he went out to the barn behind his house and dug. When he struck water, he knew that the hope he had nurtured was being answered. Tiles were acquired on the black market, and a heating system was devised. The man who had betrayed so many was not betrayed.
The final touch was the construction of a wooden platform upon which he shoveled horse manure. The platform covered the top of the mikveh, hiding it from view. None of the “big brothers” who had become a ubiquitous part of the scene ever felt inclined to investigate the muck.
Charnovska exchanged hands and Shmulik found himself in a concentration camp. His family was gone. But Shmulik’s face shone like a righteous tzaddik.
It is not my Shabbos
The Chafetz Chaim (1838-1933) once organized a campaign against a group of merchants in Radin that began to keep their stores open on Shabbos. He spoke to them privately and he spoke publicly about the issue. Finally, the merchants agreed to keep their stores closed on Shabbos. They only had one request from the Chafetz Chaim. “We expected to be open for Shabbos and on that basis greatly increased our inventory of perishable items. If we close for the next two Saturdays we will take a severe loss. Just let us stay open these two weeks to unload our extra merchandise, and then we will stay closed for Shabbos after that.”
The Chafetz Chaim responded, “I am sorry gentlemen, but it is not my Shabbos.” In other words, I am not the owner of the institution of Shabbos that I have the license to grant you compromise on this issue. Shabbos belongs to G-d. There is no way that I am justified in compromising. (reprinted with permission from www.Torah.org)
The Chafetz Chaim speaks the language of the heart
Here is a remarkable story that was related at the central hisorerus rally for women, organized by Todaah, and held in Binei Brak on the 65th yahrtzeit of the Chafetz Chaim last Elul.
The main speech at the rally was delivered by the av beis din of Binei Brak’s Zichron Meir neighborhood, and Rosh Yeshiva of today’s Yeshivas Chachmei Lublin in Binei Brak, HaRav Shmuel Halevi Wosner, who stressed the importance of strengthening our devotion to the chinuch of our children, and sharpening our awareness of the dangers the posed to our generation by the unfit media which poison the souls of our youngsters, and undermine the walls of our pure education.
In his speech, he spoke about the Chafetz Chaim, whose yahrtzeit coincided with the day of the rally. He related that he was studying in the Chachmei Lublin yeshiva in Europe on the day of the petirah of the Chafetz Chaim. When the bitter news reached them, the Rosh Yeshiva, Reb Meir Shapiro, convened the students and with bitter tears eulogized the gadol hador who had gone to his eternal rest.
In his hesped, Maharam Shapiro related that during the final years of the Chafetz Chaim’s life, a decree was passed against the talmudei Torah and chadorim in Poland. A contingent of Rabbanim was sent to the Chafetz Chaim with the request that he head a delegation to the Polish government, for the purpose of annulling the decree. “We told the Chafetz Chaim: ‘On Yom Kippur, the fledgling priests told the Kohen Gadol: ‘Our master, the Kohen Gadol, stand on the floor and lessen the warmth of your feet.’ Our master, the Kohen Gadol, Maran the Chafetz Chaim, stand at the head of the campaign for the honor of HaShem and His Torah.’
“And the Chafetz Chaim, in his venerable old age, headed the delegation to the Polish government. When he appeared before the members of the government, they rose in his honor. The Chafetz Chaim told the Prime Minister that he couldn’t speak Polish, and asked to speak in Yiddish. To this, the Polish Prime Minster replied: ‘Your honor will speak the language of the heart, and I will understand.’
“With heartfelt words, the Chafetz Chaim began: ‘Your honor, the Prime Minster, during the First World War, the Russians who ruled Poland murdered all the Poles who sought independence. One time, they led a group of captives through the town of Radin. The captives were bound in iron chains, and the Russians beat and disgraced them. When I saw this, I entered the beis medrash, opened the aron kodesh, placed my head between the Torah scrolls and prayed: ‘Ribbono Shel Olam, even though they are non-Jews, they are Your creations. Why do they disgrace them so?. HaKadosh Boruch Hu heard my prayers, and Poland received its independence.’
“‘Honorable Prime Minister,’ the Chafetz Chaim continued. ‘I requested that Poland remain Poland, that Poland remain a state. If you don’t annul the decree, Poland will cease to exist.’
“The Polish Prime Minster, who was deeply moved by the words of the Chafetz Chaim, rose and said: ‘Most honorable rabbi, the decree is canceled.’”
This story was related by my mentor, the Rosh Yeshiva of Chachmei Lublin, in his hesped over the Chafetz Chaim. At the end of the hesped, Maharam Shapiro described the Chafetz Chaim’s immense greatness in Torah, stressing that he was the Rav of all Israel and that he had strengthened his generation and all generations until the coming of the Moshiach in many issues, among them that of shemiras halashon.
On that occasion, Maharam Shapiro noted that in the generation preceding him, it was the Chasam Sofer one who had fortified our faith, and that at the time of the petirah of the Chasam Sofer, in 5700, the verse, “and the sun shone, and the sun set,” as well as the statement of Chazal that, “the sun of the tzaddik doesn’t set until the sun of another tzaddik. begins to shine,” were fulfilled, because it was then that the sun of the Chafetz Chaim began to glow.
At the close of his stirring words, Rav Wosner emphasized the obligation to strengthen our shemiras halashon, saying that one who guards his tongue and his mouth merits longevity, as it is written: “Who is the man who wants life, loves days to see good? Guard your tongue from evil, and your lips from speaking deceit.” (http://chareidi.shemayisrael.com/archives5759/bo/loshon.htm)
Refoel’s Story
by Sheila Segal
I sat on the faded wooden bench in the park. It was Shabbos afternoon, and this playground was filled with the happy sounds of children at play. We were visiting my husband's elderly grandparents in Haifa, and I had brought the children to the park to allow Bubby and Zaidy a peaceful Shabbos nap. I waved to a grinning Moishy, and dutifully watched as he slid headfirst down the weather-beaten slide. The other children were flying energetically on the huge black tires that served as swings. I sighed heavily to myself. It had been a difficult Shabbos, trying to harness the exuberant spirits of six lively children in unfamiliar surroundings. Bubby and Zaidy had been so thrilled when we finally agreed to come to them for a Shabbos but I hadn't realized how frail they had become. They loved having the children over, but I saw how much of a strain it was on them.
Absorbed in my thoughts, I barely noticed when a middle-aged woman joined me on the bench. Alongside her was a young boy in a wheelchair. “Good Shabbos,” she greeted me with a pleasant smile. “Are you visiting? I don’t think I’ve seen you here before.” Warmed by her friendliness, I introduced myself. “Oh, yes. I know the Kahns. They live on Rechov Regev, don’t they? They’re such a sweet couple.” I nodded, marveling at the closeness of this community. “I’m Rena Levine. I come here almost every nice day. Refoel loves to be out and see other children. This park is one of his favorite spots.” She stroked his thin hand as she spoke. We chatted casually for several minutes, yet my glance kept straying to the delicate boy in the wheelchair. Propped up securely in the chair, his bright brown eyes darted eagerly, drinking in the cheerful romping of the children. Just then, a young boy came up and asked if he could wheel Refoel around. You could see the pleading and excitement in two sets of eyes as they waited for the affirmative nod. It came and the two were off.
For a long moment, Rena gazed thoughtfully at me. “I see that you’re curious about Refoel. If you’ve got some time, I’ll share his story with you.” I agreed, piqued by curiosity and compassion.
“I’ll start from the very beginning, when I first met Refoel.” My eyes opened wide. “First met?” I repeated hesitantly. She nodded briefly, then plunged into her tale. “For a number of years, I was part of a Bikur Cholim organization. Every week I would visit patients in a local hospital. One day I received an urgent phone call. There was a nurses’ strike on, and extra volunteers were needed desperately in the Children’s Ward.
‘’The nurses go off duty at 12 o’clock. Please be there on time to care for the children,’ a crisp voice informed me. I could almost hear the scratch of a pen as she marked off names on her list.
“I arrived several minutes early that day. To my surprise, I discovered that the nurses only went off duty at 4:00. Only afterwards would I realize that this was yet another example of Yad HaShem which I would encounter throughout my relationship with Refoel. A harried nurse requested that I hold a baby who was screaming piteously in the next room. ‘He’s got cerebral palsy and he’s blind,’ I was told matter-of-factly. ‘He’s been abandoned by his natural parents.’ I rocked the little boy gently in my arms, crooning softly to settle him. Feeling how damp his diaper was, I proceeded to change him. If I had arrived after four o’clock, when the nurses had left for the day, he would most certainly have been freshly changed. And I would never have discovered that this tiny Jewish boy had not yet had a bris milah.
“Shocked and upset, I paced the halls, clutching the infant securely in my arms. His big brown eyes followed the lights in the corridor, pausing with grave interest to peer at the pictures in their heavy gilt frames. I stopped in front of a large painting. The baby seemed captivated by the swirls of color, for he gurgled delightedly.
“ ‘This baby can’t be blind,’ I decided. I pounced on the head nurse to share my discovery but she was distracted. ‘Maybe he can see shapes,’ she reluctantly conceded, `but he’s got so many other problems, it hardly makes much difference.’ I bristled angrily at the way this child was being treated. ‘He needs love - a mother’s love.’ I was furious at his mother for simply abandoning him. It wasn’t his fault that he had been born with such severe medical problems.
“I went home that night, determination and despair churning inside me. I would make sure that the four-month-old infant would have a proper bris. Yet where could I find a home for him?
“I found myself becoming obsessed with this baby. Often, after arriving home from visiting him, I would call the Children’s Ward to check on his condition. Was he covered properly? Might he be uncomfortable and fretting? I couldn’t keep him out of my mind. I spent hours on the telephone trying to find a home for him. He couldn’t stay at the hospital indefinitely and the nurses had mentioned a possibility of his being sent soon to an institution, perhaps a Christian one.
“One night, after another fruitless round of phone calls, an incredible thought struck me. Why not keep the baby myself? We would be the perfect family for him! Trembling with emotion, I shared my idea with my husband, who approved wholeheartedly. The following day, I gathered my children around the dining room table and held a family conference about the fate of the infant. My oldest was 17 at the time, the youngest 3. All eight children were perched on our worn chairs, eager to offer an opinion. My husband described the boy’s severe limitations and the difficulties involved in caring for such a child. To my great pride and relief, the children all agreed that we should take him.
“’We’ll help you take care of him, Ima,’ six-year-old Bluma offered. ‘Hurray!’ we’re getting a new baby!’ whooped the twins. Tears coursing down my cheeks, I felt a heavy rock lift from my heart. I knew that we could make a difference to this helpless little boy.
“A fervent blessing from our Rav still ringing in our ears, my husband and I traced our steps to the hospital to claim the baby. While my husband filled out reams of paper and stacks of forms, I paced the halls nervously. After visits to the social worker, doctors, and the head nurse from Pediatrics, the baby was finally released into our custody. His natural parents had refused to sign the necessary papers, so we were only his guardians, not adoptive parents.”
Rena looked at me, having paused in her reminiscences. “That was the easy part,” she said, a faint smile playing on her lips. “Once we brought him home, the hard part began.” I hung avidly on her words, amazed at this courageous woman and her incredible narrative of mesiras nefesh.
“Six weeks after my seeing the baby for the first time, we took him home with us. When he was almost six months, he had a bris milah. We named him Refoel Chaim. The whole neighborhood rejoiced with us. My friends were extremely supportive. Some thought I was crazy, but they still buoyed up my spirits when I struggled. Refoel was miserable when we first brought him home. He cried for hours non-stop. He was very spastic and certainly in some pain. He wasn’t on any medication at that time. Frantic from worry and sheer exhaustion, I would gladly have handed him over to his mother if she had knocked on my door then. Boruch HaShem we survived that ordeal. Refoel is ten years old now and a happy child.” Rena glanced fondly at the youngster who was still being wheeled around the playground, now by a girl, blonde braids swinging impishly. She was chattering rapidly to him, sharing her secrets. The two giggled companionably, secure in their world. Refoel looked at his ‘mother’ to see if she was appreciating how happy he was. As their glances locked, his eyes sparkled. A wide grin revealed his love for this special woman.
“The kids adore him,” Rena commented, her face glowing. She leaned forward and our heads almost touched. “Do you know what my 12-year-old son said yesterday? Someone asked him if he was jealous of all the attention Refoel gets in our home. His answer was simple. ‘What would we have done without Refoel?’”
Rena relaxed; a dreamy look crept into her eyes. “He’s a special neshama. He listens to our davening so carefully. He loves when my husband or one of the boys learn aloud at home. He seems to follow each word they say.”
She paused. “He’s made each of us a better person. My daughter’s teacher called me last week. She sees how Michali is always the first to help children who are left out or defend those teased by the rest of the class. Refoel has given us so much.”
Rena noticed my admiring look and added hastily, “Please don’t get the wrong impression. Some people think I’m such a tzaddekes because I’m taking care of a handicapped child. It’s not like that at all. We consider Refoel our son, even if we haven’t been able to adopt him formally. And for a son, no effort or trouble is too much.”
I sat silently on the bench, mulling over Rena’s last comment. Some child wheeled Refoel back, his cheeks ruddy, his eyes bright. Rena rose and gripped the handles of his wheelchair. “Good Shabbos. It was nice meeting you. Think about all the women you know. I’m sure many of them do acts of chesed that few people are aware of. It’s just that in my situation, it’s more apparent.” She smiled wryly and walked away. In a short while, I was surrounded by a circle of happy faces. “Ima, this is such a fun park. Can we come back again?” Still bemused by my encounter with Rena, I nodded distractedly.
“Who were those people, Ima? Do you know them?” Rachel curiously eyed the retreating form of a woman, navigating a wheelchair in front of her.
“That’s a special lady, with a special son,” I answered quietly, Refoel’s story still echoing softly in my ears.
(http://chareidi.shemayisrael.com/archives5759/bo/story.htm)
Shabbos: Ta’am HaChaim Mikeitz-Chanukah 5770
is sponsored in honor of the birth of our son, Simcha Bunim.
Simchos by all of Klal Yisroel, culminating in the arrival of Moshiach Tzidkeinu
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 and a magnificent and illuminating 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, 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/
Wednesday, December 31, 2008
Doreish Tov on Medrash Rabbah Parashas Vayigash 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Vayigash 5769
93:1
The Medrash
The Medrash states that it is said (Bereishis 44:18) vayigash eilav Yehudah vayomer bi adoni yidbaeir na davar avdecho davar biaznei adoni vial yichar apcha biavdecho ki chomocha kiPharaoh, then Yehudah approached him and said, “If you please, my lord, may your servant speak a word in my lord’s ears and let not your anger flare up at your servant – for you are like Pharaoh.” The Medrash cites the verse (Mishlei 6:1-3) that states bini im aravta lireiecha… nokashta biimrei ficha… asei zos…. My child, if you have been a guarantor for your friend (if you have given your handshake for a stranger) you have been entrapped by the words of your mouth (snared by the words of your mouth) do this, (therefore, my child, and be rescued; for you have come into your fellow’s hand). Rabbi Chanina said, “Flee from three and cleave to three. Flee from receiving deposits and from miunim (do not teach your daughter or another woman to refuse a marriage that was arranged when she was a minor) and from being a guarantor (See Matnas Kehunah for explanation). Cleave to chalitzah (when a man dies and leaves his wife childless, the preferred method for the brother of the deceased is to perform chalitzah, a ceremony that releases his sister-in-law from having to marry him) and to annulment of vows and to bringing peace between man and his fellow. Rabbi Berachiah said in the name of Rabbi Shimon bar Abba that it is not called pikadon (a deposit). Rather it is an acrostic of the words pok don, i.e. take this item out of your house that you should not accept it. Alternatively, the words bini im aravta lireiecha refer to Yehudah, who said (Bereishis 43:9) anochi eervenu, I will personally guarantee him. The words takata lizar kapecha, (if you have given your handshake for a stranger) refer to the words that Yehudah stated miyadi tivaksehnu, of my own hand can you demand him. The words nokashta biimrei ficha (you have been entrapped by the words of your mouth) refer to the words that Yehudah stated im lo haviosiv eilecho, if I do not bring him back to you. The words asei zos eifoh bini vihinatzel, do this, therefore, my child, and be rescued, teach us that you, i.e. Yehudah, should cleave to the dust of his feet and accept his kingship and mastery. It is regarding this that it is said vayigash eilav Yehudah.
Question on the Medrash
The Medrash states that one should not be a guarantor on a loan and the implication is that Yehudah was not correct in guaranteeing to Yaakov that he would return Binyomin to him safe. The end of the Medrash implies that Yehudah should have accepted Yosef as king. Is the Medrash faulting Yehudah for taking responsibility for Binyomin? We do not find that Yehudah was faulted for taking responsibility for Binyomin. What then is the Medrash referring to?
The deeper intention of the Medrash
It would appear from the words of the Medrash that Yehudah had taken a big chance by guaranteeing to Yaakov that he would return Binyomin safe. Although Yehudah assumed this great responsibility for Binyomin, the Medrash teaches us that being guarantor is fraught with risk, especially when dealing with a king. It is insufficient for one to take such a risk without humbling himself in the process. The Sfas Emes (5739) understands the words of the Medrash to mean that one has to accept the Kingship of HaShem and through that acceptance one can rectify everything. Yehudah reflected this ideal because Yehudah means hodaah, admission, and Yehudah was able to confess the truth, and once there is admission of the truth, everything can be rectified. Thus, we can understand that although Yehudah had guaranteed Binyomin’s safety, he was required to be truthful with himself and submit himself to Yosef’s authority. Only then could Yehudah rectify his taking the risk of guaranteeing Binyomin’s safe return.
The lesson of the Medrash
This Medrash teaches us to constantly examine our actions. We are always faced with situations where we declare that we will take full responsibility. We must know, however, that the only guarantee that we have of doing things correctly is by submitting to the will of our King, HaShem, Who controls the entire world and all our actions.
Parashas Vayigash 5769
93:1
The Medrash
The Medrash states that it is said (Bereishis 44:18) vayigash eilav Yehudah vayomer bi adoni yidbaeir na davar avdecho davar biaznei adoni vial yichar apcha biavdecho ki chomocha kiPharaoh, then Yehudah approached him and said, “If you please, my lord, may your servant speak a word in my lord’s ears and let not your anger flare up at your servant – for you are like Pharaoh.” The Medrash cites the verse (Mishlei 6:1-3) that states bini im aravta lireiecha… nokashta biimrei ficha… asei zos…. My child, if you have been a guarantor for your friend (if you have given your handshake for a stranger) you have been entrapped by the words of your mouth (snared by the words of your mouth) do this, (therefore, my child, and be rescued; for you have come into your fellow’s hand). Rabbi Chanina said, “Flee from three and cleave to three. Flee from receiving deposits and from miunim (do not teach your daughter or another woman to refuse a marriage that was arranged when she was a minor) and from being a guarantor (See Matnas Kehunah for explanation). Cleave to chalitzah (when a man dies and leaves his wife childless, the preferred method for the brother of the deceased is to perform chalitzah, a ceremony that releases his sister-in-law from having to marry him) and to annulment of vows and to bringing peace between man and his fellow. Rabbi Berachiah said in the name of Rabbi Shimon bar Abba that it is not called pikadon (a deposit). Rather it is an acrostic of the words pok don, i.e. take this item out of your house that you should not accept it. Alternatively, the words bini im aravta lireiecha refer to Yehudah, who said (Bereishis 43:9) anochi eervenu, I will personally guarantee him. The words takata lizar kapecha, (if you have given your handshake for a stranger) refer to the words that Yehudah stated miyadi tivaksehnu, of my own hand can you demand him. The words nokashta biimrei ficha (you have been entrapped by the words of your mouth) refer to the words that Yehudah stated im lo haviosiv eilecho, if I do not bring him back to you. The words asei zos eifoh bini vihinatzel, do this, therefore, my child, and be rescued, teach us that you, i.e. Yehudah, should cleave to the dust of his feet and accept his kingship and mastery. It is regarding this that it is said vayigash eilav Yehudah.
Question on the Medrash
The Medrash states that one should not be a guarantor on a loan and the implication is that Yehudah was not correct in guaranteeing to Yaakov that he would return Binyomin to him safe. The end of the Medrash implies that Yehudah should have accepted Yosef as king. Is the Medrash faulting Yehudah for taking responsibility for Binyomin? We do not find that Yehudah was faulted for taking responsibility for Binyomin. What then is the Medrash referring to?
The deeper intention of the Medrash
It would appear from the words of the Medrash that Yehudah had taken a big chance by guaranteeing to Yaakov that he would return Binyomin safe. Although Yehudah assumed this great responsibility for Binyomin, the Medrash teaches us that being guarantor is fraught with risk, especially when dealing with a king. It is insufficient for one to take such a risk without humbling himself in the process. The Sfas Emes (5739) understands the words of the Medrash to mean that one has to accept the Kingship of HaShem and through that acceptance one can rectify everything. Yehudah reflected this ideal because Yehudah means hodaah, admission, and Yehudah was able to confess the truth, and once there is admission of the truth, everything can be rectified. Thus, we can understand that although Yehudah had guaranteed Binyomin’s safety, he was required to be truthful with himself and submit himself to Yosef’s authority. Only then could Yehudah rectify his taking the risk of guaranteeing Binyomin’s safe return.
The lesson of the Medrash
This Medrash teaches us to constantly examine our actions. We are always faced with situations where we declare that we will take full responsibility. We must know, however, that the only guarantee that we have of doing things correctly is by submitting to the will of our King, HaShem, Who controls the entire world and all our actions.
Saturday, December 27, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 10
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
It is said (Bereishis 41:1) vihinei min hayeor olos sheva paros, when behold! out of the River there emerged seven cows. It is noteworthy that in this dream Pharaoh saw cows, which are called paros, and there was no poseir, interpretation, for the dream. The word paros contains the same letters as the word poseir.
Chanukah always occurs between the parshiyos of vayeishev and Mikeitz. It is noteworthy that the difference in gematria between the words vayeishev (318) and Mikeitz (230) is Chanukah (89).
It is said (Bereishis 41:14) vayigalach vayichaleif simlosav, he shaved and changed his clothes. It is noteworthy that the word vayigalach is an acrostic for the words vihinei Yosef gilah liPharaoh chalomo, and behold Yosef revealed the dream to Pharaoh. Furthermore, the word vayichaleif forms an acrostic for the words vihinei Yosef chalom liPharaoh poseir, and behold Yosef interpreted Pharaoh’s dream.
It is said (Bereishis 41:16) Elokim yaaneh es shalom Pharaoh, it is G-d Who will respond with Pharaoh’s welfare. The word yaaneh can be interpreted to mean that G-d will afflict the peace of Pharaoh, i.e. He will cause Pharaoh distress.
There are various allusions to Yosef in the dreams of Pharaoh. The words (Bereishis 41:2) vihinei min, and behold, equal in gematria Yosef (156). The word (Ibid) baachu, equals in gematria 17, and this alludes to the fact that Yosef was seventeen years old when he was sold by his brothers. The words (Ibid verse 32) ki nachon, it is because (the matter) stands, equals in gematria Yosef (156).
It is said (Bereishis 41:33) viatah yeireh Pharaoh ish navon vichacham, now let pharaoh seek out a discerning man. The words navon vichacham equal in gematria the name Yaakov (182). Perhaps this alludes to the idea that Yosef was intimating that Pharaoh should appoint him or one of his brothers to be in charge of the food storage.
The Pinei Menachem writes that the word liYefes can be rearranged to spell the word pisil, a wick, alluding to the idea that by defeating the Greeks we merited the mitzvah of lighting the Chanukah Menorah with wicks and oil. It is noteworthy that the word Yefes, the forerunner of the Greek nation, also forms an acrostic for the words Yevanim pilim Torah, Greeks, elephants (which the Greeks used in battle) and this led to a victory for Torah.
It is well known that the word Chanukah forms an acrostic for the words ches neiros vihalacha kiBeis Hillel, eight candles and the halacha follows Beis Hillel (that we light on the first night one candle and we subsequently ascend in the amount of candles that we light). We can suggest that the word Chanukah also forms an acrostic for the words Chashmonaim natzchu viachar kein hidliku, the Chashmonaim were victorious and afterwards they lit.
It is said in the chapter of Tehillim that many recite every day of Chanukah (30:6) ki rega biapo chaim birtzono, for His anger endures but a moment; life results from His favor. The word biapo equals in gematria the word Chanukah, alluding to the idea that initially HaShem was angered with the Jewish People. Once the Chashmonaim demonstrated self-sacrifice, HaShem favored the Jewish people and allowed them to be victorious. (I saw recently in a sefer this gematria).
It is said (Ibid verse 12) hafachta mispidi limachol li, You have transformed my lament into dancing for me. The word hafachta can be arranged as follows: The middle letters spell out the word pach, flask, alluding to the flask of oil that was found in the Bais HaMikdash. The first and last letters in at bash (where aleph is taf, beis is shin etc.) are tzadi and aleph, which equal in gematria the word biChanukah (91) , on Chanukah.
It is said (Ibid verse 13) limaan yizamercho chavod vilo yidom, so that my soul might sing to You and not be stilled. The words vilo yidom equal in gematria biChanukah.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
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 10
It is said (Bereishis 41:1) vihinei min hayeor olos sheva paros, when behold! out of the River there emerged seven cows. It is noteworthy that in this dream Pharaoh saw cows, which are called paros, and there was no poseir, interpretation, for the dream. The word paros contains the same letters as the word poseir.
Chanukah always occurs between the parshiyos of vayeishev and Mikeitz. It is noteworthy that the difference in gematria between the words vayeishev (318) and Mikeitz (230) is Chanukah (89).
It is said (Bereishis 41:14) vayigalach vayichaleif simlosav, he shaved and changed his clothes. It is noteworthy that the word vayigalach is an acrostic for the words vihinei Yosef gilah liPharaoh chalomo, and behold Yosef revealed the dream to Pharaoh. Furthermore, the word vayichaleif forms an acrostic for the words vihinei Yosef chalom liPharaoh poseir, and behold Yosef interpreted Pharaoh’s dream.
It is said (Bereishis 41:16) Elokim yaaneh es shalom Pharaoh, it is G-d Who will respond with Pharaoh’s welfare. The word yaaneh can be interpreted to mean that G-d will afflict the peace of Pharaoh, i.e. He will cause Pharaoh distress.
There are various allusions to Yosef in the dreams of Pharaoh. The words (Bereishis 41:2) vihinei min, and behold, equal in gematria Yosef (156). The word (Ibid) baachu, equals in gematria 17, and this alludes to the fact that Yosef was seventeen years old when he was sold by his brothers. The words (Ibid verse 32) ki nachon, it is because (the matter) stands, equals in gematria Yosef (156).
It is said (Bereishis 41:33) viatah yeireh Pharaoh ish navon vichacham, now let pharaoh seek out a discerning man. The words navon vichacham equal in gematria the name Yaakov (182). Perhaps this alludes to the idea that Yosef was intimating that Pharaoh should appoint him or one of his brothers to be in charge of the food storage.
The Pinei Menachem writes that the word liYefes can be rearranged to spell the word pisil, a wick, alluding to the idea that by defeating the Greeks we merited the mitzvah of lighting the Chanukah Menorah with wicks and oil. It is noteworthy that the word Yefes, the forerunner of the Greek nation, also forms an acrostic for the words Yevanim pilim Torah, Greeks, elephants (which the Greeks used in battle) and this led to a victory for Torah.
It is well known that the word Chanukah forms an acrostic for the words ches neiros vihalacha kiBeis Hillel, eight candles and the halacha follows Beis Hillel (that we light on the first night one candle and we subsequently ascend in the amount of candles that we light). We can suggest that the word Chanukah also forms an acrostic for the words Chashmonaim natzchu viachar kein hidliku, the Chashmonaim were victorious and afterwards they lit.
It is said in the chapter of Tehillim that many recite every day of Chanukah (30:6) ki rega biapo chaim birtzono, for His anger endures but a moment; life results from His favor. The word biapo equals in gematria the word Chanukah, alluding to the idea that initially HaShem was angered with the Jewish People. Once the Chashmonaim demonstrated self-sacrifice, HaShem favored the Jewish people and allowed them to be victorious. (I saw recently in a sefer this gematria).
It is said (Ibid verse 12) hafachta mispidi limachol li, You have transformed my lament into dancing for me. The word hafachta can be arranged as follows: The middle letters spell out the word pach, flask, alluding to the flask of oil that was found in the Bais HaMikdash. The first and last letters in at bash (where aleph is taf, beis is shin etc.) are tzadi and aleph, which equal in gematria the word biChanukah (91) , on Chanukah.
It is said (Ibid verse 13) limaan yizamercho chavod vilo yidom, so that my soul might sing to You and not be stilled. The words vilo yidom equal in gematria biChanukah.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
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 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
Subscribe to:
Posts (Atom)
