Shabbos: Ta’am HaChaim Parashas Beshalach 5769

שבת טעם החיים פרשת בשלח תשס"ט
Shabbos: Ta’am HaChaim Parashas Beshalach 5769
Shabbos, manna and daas
Introduction
In this week’s parasha we learn about the fascinating chapter of the manna that HaShem provided for the Jewish People while they sojourned in the Wilderness. The manna was miraculous in that it fell from heaven every day except for Shabbos and every Jew received exactly what he needed for sustenance. Furthermore one who ate the manna did not need to relieve himself afterwards and the Amana tasted like any food that one desired. There is one as act of the manna, however, that is not as well known, and that is that the manna was not named by HaShem or by Moshe. Rather, it is said (Shemos 16:4-5) vayomer HaShem el Moshe hinini mamtir lachem min hashamayim viyatza haam vilaktu divar yom biyomo limaan anasenu hayeielch bisorasi im lo vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, HaShem said to Moshe, “Behold! – I shall rain down for you food from heaven, let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not. And it shall be that on the sixth day when they prepare what they bring, it will be double what they pick every day.” Further on it is said (Ibid verse 15) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. Moshe said to them, “This is the food that HaShem has given you for eating. One must wonder why the Jewish People referred to the food as manna.
Why did Moshe not inform the Jewish People regarding Shabbos?
Another difficulty that must be addressed regarding the manna is the fact that the manna did not fall on Shabbos. It is said (Ibid verse 22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechod vayavou kol nisiei haeidah vayagidu liMoshe vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vieis asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. He said to them, “This is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put a way for yourselves as a safekeeping until the morning. Rashi (verse 22) writes that the princes queried Moshe regarding the double portion of the manna and from here we derive that Moshe had not yet informed the Jewish People regarding the aspect of manna not falling on Shabbos and the receiving of a double portion of manna on Friday. Once the princes asked Moshe regarding this phenomena, Moshe informed them regarding Shabbos and HaShem chastised Moshe for this. This is difficult to understand, because Rashi writes earlier (verse 4) that the test that HaShem set up for the Jewish People was to see if they would be successful at not leaving over the manna and that they would not go searching for manna on Shabbos. It is said (Ibid verses 19-20) vayomer Moshe aleihem ish al yoser mimenu ad boker vilo shamu el Moshe vayosiru anashim mimenu ad boker vayarum tolaim vayivash vayiktzof aleihem Moshe, Moshe said to them, “No man may leave over from it until morning.” But they did not obey Moshe and people left over from it until morning and it became infested with worms and it stank; and Moshe became angry with them. It is clear that Moshe knew what he was supposed to inform the Jewish People regarding the manna. Why, then, did Moshe choose to not inform the Jewish People of the uniqueness of the manna with regard to Shabbos?
The double portion of manna on Friday was a prelude to attaining daas on Shabbos
Regarding the definition of Shabbos it is said (Ibid 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Thus, the essence of Shabbos is daas, knowledge, which on a deeper level means a closeness that the Jewish People have with HaShem. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a beautiful treasure in My treasure house and it is called Shabbos. Go and inform them.” What is the meaning of this statement? It would appear that Moshe wished that the Jewish People should be able to understand on their own the significance of Shabbos. How were the Jewish People to understand the significance of Shabbos on their own? They had experienced Shabbos in Egypt, and according to the Gemara (Sanhedrin 56b) Moshe had instructed them regarding Shabbos in Marah. This should have been sufficient for them to grasp the holiness of Shabbos. However, they were still lacking daas, as the Gemara states (Brachos 40a) a child does not begin to call “Abba, Imma, father, mother” until he tastes wheat. Thus, when the Jewish People saw the manna, they declared “man hu, it is food!” The Rashbam (Shemos 16:15) writes that the word man in Egyptian means “what.” It is said (Ibid) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. The Torah specifically states that they referred to it as man because they did not “know” what it was. Had they understood what the manna was, they would have been able to attain the level of daas which is inherent in Shabbos. Since they had not attained this level of understanding, the princes approached Moshe on Friday to inquire regarding the double portion that they had received. It was only then that they were so close to Shabbos and Moshe informed them of the holiness of Shabbos. When HaShem chastised Moshe for not informing the Jewish People regarding Shabbos, it is said (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. HaShem was informing Moshe that in order for the Jewish People to attain the level of daas that one experiences on Shabbos, they would first have to see that HaShem had given them the Shabbos, and this was only manifest through the double portion of manna that they received on Friday.


The Shabbos connection
The Medrash (Bereishis Rabbah 11:2) teaches us that there are two aspects of Shabbos. One aspect of Shabbos is the blessing of Shabbos, which was reflected in the fact that the Jewish People received two portions of manna on Friday. The second aspect of Shabbos is that by the fact that the manna did not fall on Shabbos, the Shabbos was sanctified. Daas, closeness, and kedusha, holiness, are intertwined, as it is said ladaas ki ani HaShem mikadishchem, to know that I am HaShem, Who makes you holy. Thus, one must first, in a sense, experience Shabbos during the week in order to attain the level of daas that can be experienced on Shabbos. HaShem should allow us to be cognizant of Shabbos during the week and thus experience the closeness and holiness of Shabbos on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Enjoying Shabbos in this world is a vehicle to enjoy Shabbos in the World to Come
Yizku lirav tuv hamisangim bah bivias goel lichayei haolam haba, they will merit much good, those who take pleasure in it – with the redeemers’ coming, for the life of the World to Come. Observing Shabbos in this world is a vehicle to merit the Ultimate Redemption when it will be completely Shabbos and rest day for eternal life. We should be cognizant of the fact that observance of Shabbos brings to the Ultimate Redemption, saves us from the punishment of Gehinom, and gives us pleasure in this world and in the World to Come.
Shabbos in Tefillah
No jealousy amongst the angels
Vinosnim beahavah reshus zeh lazeh, and lovingly grant permission to one another. The Gemara (Shabbos 89a) states that when Moshe ascended on high to accept the Torah from HaShem, the angels protested. Moshe asked the angels, “do you have jealousy amongst yourselves?” The virtue of the angels is that they are not jealous of each other, so they can certainly lovingly grant permission to each other to sanctify HaShem’s Name. We should learn from the angels and improve our relationships with our fellow Jews. Once we love each Jew, we can unite to sanctify HaShem’s Name.

Shabbos Story
Not worth sleeping a lot every night
Rabbi Eliyahu Hoffman writes: The Rebbetzin of the holy Rebbe Reb Shmelke of Nikelsburg once came to her husband's contemporary, the Rebbe Reb' Elimelech of Lizhensk with a desperate plea: The doctors had warned her husband that he was sleeping far too little, and that his health was deteriorating as a result. Yet their warnings had fallen on deaf ears: Her holy husband absolutely refused to change his grueling schedule to allow for more sleep. It was a situation of pikuach nefesh, a question of life and death, she said. Perhaps, she pleaded, Reb Elimelech would be able to convince her husband to allow himself a little more rest!
Soon afterwards, Reb Elimelech arrived in Nikelsburg with a group of his disciples. They were told to go about arranging a seudah, a festive meal, in honor of the Rebbe Reb Shmelke. Reb Elimelech personally invited Reb Shmelke to the seudah, an honor which he could not refuse. At the meal, the Rebbe Reb Elimelech took out a bottle of very rare whisky, poured a glass for himself and for Reb Shmelke, and made a le-chaim. Reb Elimelech then seemingly sipped from his schnapps, as did Reb Shmelke. In truth, however, Reb Elimelech did not drink from his whisky, for it was spiked. Even a small amount was enough to put Reb Shmelke to sleep on the spot. Reb Elimelech had Reb Shmelke carried off to his home, where he was put to bed for the night.
The next morning, the Rebbe Reb Shmelke awoke, startled to have slept through the night, but with an invigorated spirit. Upon arriving in shul to pray, he was joined by a large group of Chassidim, who did not fail to notice the unusual energy of the Rebbe’s prayers. They too felt energized by the Rebbe's powerful spirit, and that day's Shacharis took on a special quality. Indeed, it is told that on that day, when the Rebbe reached the Shiras Ha-Yam, the Song at the Sea, the entire congregation was swept away by the powerful vision of the Jews crossing the Sea of Reeds with Moshe Rabbeinu at their helm, to the extent that Reb Shmelke actually picked up his bekitsche (traditional chassidic coat) as he stepped into the raging waters. The Chassidim too followed suit. This was not pretentiousness - that day they truly satisfied the obligation of our Sages that, “Each person should imagine that he himself was redeemed from Egypt.”
That evening, the Rebbe again sat with his disciples. When Reb Elimelech arrived, a place was made for him at the head-table, next to the Rebbe. Once seated, Reb Elimelech again took out his now infamous “bottle,” and poured a glass for Reb Shmelke. “Perhaps you think,” said the Rebbe, “that I am a fool? It was enough that yesterday you robbed me of my entire night. I can’t recall ever spending a whole night sleeping. Mark my word: I’m not going to make the same mistake twice!”
“But the Rebbe himself saw,” argued Reb Elimelech, “the power of his tefillos (prayers) this morning. We all felt as if we were truly traversing the Sea of Reeds!”
“Indeed,” said Reb Shmelke, “when Shmelke spends all his nights immersed in Torah study, and once in his life he sleeps through the night, that indeed was a wonderful experience. But can you imagine what would become of Shmelke if he will begin to allow himself ‘a good night’s sleep’ every night? Shmelke will become just another farshlufenne Yid (sleepy Jew)!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 28

Shabbos is a day for the living

In this chapter we learn how Shaul feared the Plishtim who had mobilized their army to battle the Jewish People. Shaul disguised himself and sought out a female necromancer who raised up Shmuel from the dead. Shmuel informed Shaul that his kingship would be torn from him and given to Dovid. Furthermore, Shmuel informed Shaul that the Jewish People and Shaul would be delivered into the hands of the Plishtim and Shaul and his sons would die. The Gemara (Sanhedrin 65b) states that proof that Shabbos exists in the world is because a necromancer cannot raise up the dead on Shabbos. Perhaps the deeper meaning of this statement is that Shabbos is the life of the world, and the dead do not take part in Shabbos in any form. Similarly, the Gemara (Ibid and Rashi ad loc) states that the wicked are not punished in Gehinom on Shabbos. This statement also implies that Shabbos is for the living and the holiness of Shabbos even extends to those who are no longer alive.

Shabbos in Agadah

Shabbos is the marriage of HaShem and the Jewish People

The Medrash states that the idea that HaShem only gave the Shabbos to the Jewish People can be reflected in a parable of the king sitting with the queen and a commoner passes in between them. The commoner would certainly be put to death. Similarly, a gentile who observes the Shabbos is liable the death penalty, as he is attempting to place a barrier between HaShem and the Jewish People. The Sfas Ems (Beshalach 5637) explains that the six days of the week are a cloak in time as each day has an influence even for the nations of the world. Shabbos, however, is sanctified, similar to the concept of kiddushin, where a man takes a wife and she is now forbidden to all other men. Thus, Shabbos does not have an outer cloak. Rather, Shabbos only contains holiness, and only the Jewish People, who are able to cleave to the “body of the king” received the Shabbos. It was for this reason that that the Jewish People could only receive Shabbos after being liberated from Egypt, as their souls were then purified and they were then deserving to accept the Shabbos.

Shabbos in Halacha

Insulating with a heat-retaining material

Most materials that one wraps around a container of hot food only serve to retain the heat of the food or to slow its cooling process. Materials like cloth, aluminum foil, paper, wool, cotton and the like are referred to as davar shemamid hevel, heat-retaining substances. One can wrap a pot of hot food in heat-retaining material on Erev Shabbos. On Shabbos, however, one is prohibited from insulating a pot of food with such material. One cannot even enclose completely on Shabbos a pot that that was partially insulated in such material Erev Shabbos. It is for this reason that one is permitted to wrap a pot in a towel or blanket prior to Shabbos so that it will remain warm for the Friday night meal. A pot left unwrapped prior to Shabbos, however, cannot be insulated on Shabbos.

Shabbos Challenge Question

Last week we posed the question: what is the source for eating meat of an animal on Shabbos? The Rambam (Hilchos Shabbos 30:10) writes that eating meat and drinking wine on Shabbos is deemed to be delighting in the Shabbos. The Pinei Menachem suggests that the source for eating meat of an animal on Shabbos is because the Gemara (Shabbos 119b) states that the household of Rabbi Abbahu would slaughter a calf at the conclusion of every Shabbos and Rabbi Abbahu would eat one of its kidneys. When Rabbi Abahu’s son grew up he asked why an additional calf had to be slaughtered after Shabbos, especially for the Melaveh Malka, when they could instead save the kidney from the calf that they regularly slaughtered for their Shabbos meals. His advice was well taken, and a bit of the Shabbos meat was set aside for the Melaveh Malka. However, a lion came and devoured the calf, so that nothing was gained by the suggestion. The Pinei Menachem infers from this episode that it was the custom to eat meat of an animal on Shabbos.

This week’s question is, why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? 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 Beshalach 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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248-506-0363.

To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
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Shabbos: Ta'am HaChaim Ki Savo 5767

Shabbos: Ta’am HaChaim Ki Savo 5767

Shabbos in the Parashah

In this week’s parashah it is said (Devarim 29:3) velo nasan HaShem lachem leiv ladaas viainayim liros viaznaim lishmoa ad hayom hazeh, but HaShem did not give you a heart to know, or eyes to see, or ears to hear until this day. What is the meaning of this verse? The generation that sojourned in the Wilderness was known as the Dor Deah, the generation of knowledge. How is it possible that after all the years of journeying in the Wilderness, they did not have a heart to know? In order to answer this question, let us examine a similar concept that we find regarding Shabbos. We pray three times a day the Shemone Esrei, where we recite the following words atah chonen liadam daas umelamed leenosh binah, You graciously endow man with knowledge and teach insight to a frail mortal. It is clear that during the weekday one is endowed with daas, knowledge. Yet, with regard to the observance of Shabbos, HaShem instructs Moshe (Shemos 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabbsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ The Sfas Emes writes that the goal of Shabbos is to attain a level of daas, knowledge. During the week one attains a certain level of daas, knowledge, but on Shabbos, one ascends in his level of daas, knowledge. In a same vein, the generation of the Wilderness reached an unprecedented level of daas, but Moshe was informing them that they still were able to ascend higher in their attainment of daas. When we approach the Holy Shabbos, we should be cognizant of the fact that despite all that we have achieved during the week, Shabbos offers us an opportunity to ascend to unfathomable spiritual heights. During the month of Elul, we recite twice a day the psalm that begins with the words LeDovid HaShem Ori, by Dovid, HaShem is my light. Dovid Hamelech makes the following declaration: (Tehillim 27:8) lecho amar libi bakshu fanai es panecho HaShem avakeish, in Your behalf my heart has said, “ Seek My presence.” Your Presence, Hashem, I do seek. The Sfas Emes writes that the festivals are linked to Shabbos, as through the festival, one receives the light and the daas of Shabbos. As we approach the Days of Awe, we should bear in mind that our spirituality is contingent on our observance of Shabbos. HaShem should allow us to merit observing and sanctifying the Shabbos, and in this merit we should all be inscribed in the Book of Life.

Shabbos in the Zemiros

Ribbon kol HaOlamim

Published in 5401 (1641)

Melech vasik, King Who is faithful. How does HaShem demonstrate His faithfulness? Hashem is constantly renewing the creation of the world and breathing life into every creation. There is no greater faithfulness than this. In Shemone Esrei we recite the words umekayeim emunoso lisheini afar, and maintains His faith to those asleep in the dust. In truth, however, HaShem is faithful when He renews creation, which in a sense is akin to the Resurrection of the Dead.

Shabbos in Tefillah

Baruch atah HaShem kel melech gadol umehulal batishbachos, Blessed are You, HaShem, G-d, King exalted and lauded through praises. I recently read about the concept that when we perform mitzvos, we are mefarnes, support, so to speak, HaShem. Although this idea requires further explanation, we can understand it on a simple level to mean that when we perform the will of HaShem, we are giving Him satisfaction. It is said (Tehillim 22:4) viatah kadosh yosheiv tehillos Yisroel, You are the holy One, enthroned upon the praises of Israel. In a sense, HaShem reigns and His kingdom is established through our praises. This is what it means when we say that HaShem is exalted and lauded through praises. HaShem’s greatness is reflected in our praises.

Shabbos Story

Rav Eichenstien, the Ziditchover Rebbe, tells the following story: One Friday, a man entered the study of the Tchortkover Rebbe with a request that was very common in those days. “My son was drafted into the army,” the man began. “However, we have a way out. On Sunday, we are going to a doctor who will falsely declare him unfit for service. This way he will be spared certain misery, perhaps even death in that terrible army. “Rebbe,” he asked, “I need your blessing that he evade the draft.” The Rebbe quietly told him that Shabbos was nearing and he could not concentrate on blessings. The man should return to him on Friday evening after his tish (ceremonious Chasidic table). The man did so. After most of the Chasidim had left, the man repeated his request, almost verbatim. Again the Rebbe was non-committal. “Return to me after the morning service.” Unperturbed, the man noted that he would really like to resolve this matter before Sunday morning. Shabbos morning, after services, the man approached the Rebbe again. Calmly he repeated the predicament. “Sunday morning I am going to a doctor who will falsely declare my son unfit for military service. Please pray that we will evade conscription.” The Rebbe was not moved. Again, he deferred until the afternoon. At the third Shabbos meal, the scene repeated again, precisely the way it had the previous three times. “I understand that you are leaving Sunday morning. Come back to me late Saturday night,” said the Rebbe. “By then I will have an answer for you.” By this time, his Chasidim’s curiosity was piqued. They had never seen their Rebbe so reluctant to mete a blessing, especially when it was one that would save a Jewish soul from the frightful Polish army. Saturday night a large crowd gathered as the man approached with his request. Frustrated and disgruntled, the man, once again, repeated his story, almost verbatim, for the fifth time. Immediately, the Rebbe sprung from his chair and began to shout. “What are you asking me? Why would one even try to evade the service of our wonderful country? How dare you ask me for a blessing of that sort? Your son would make a fine soldier for our country. I wish him the best of luck in the army!” The man quickly scurried from the room and left town. The Chasidim stood shocked and bewildered. Never had they heard such an uncharacteristic outcry from the Rebbe. “I will explain,” said the Rebbe. “The man was a fraud. He had no son, and if he did, he wanted him in the army. He was sent by the government to test our loyalty. Thank G-d we passed the test.” “But, Rebbe!” cried the Chasidim, “how did you know?” “Simple,” explained the Rebbe. “I watched the level of intensity. From the moment he met me until tonight there was no increase in intensity or feeling of desperation with each request. The moment I heard his request tonight and it contained no more passion or desperation than his first request on Friday night, I knew he was a fraud.”

Shabbos in History

The Gemara (Shabbos 118b) states that were the Jewish People to observe just two Shabbosos, they would be redeemed immediately. Is not one Shabbos enough? Why specifically two? This is especially difficult as the same Gemara also refers to one Shabbos as being enough. There is a Midrash Peliah, a Mystery Medrash that states: “The Shechinah, the Divine Presence, has never left the Jewish People, even during the weekday Shabbos (see Midrash Haneelam parshas Korach). What is the idea of this “weekday Shabbos” which also is graced by the Divine Presence? It is true, says the Zichron Menachem, that there is a Shabbos which the Torah establishes. This Shabbos is immutable. But there is also a Shabbos that only we can make. The Gemara (Yoma 81b) states that we know that there is a mitzvah to add on part of the mundane [the weekday] to the holy [Shabbos], because the Torah refers to it [Shabbos] as Shabbatchem, your Shabbos. This teaches us that it is a mitzvah to add on to Shabbos from your own time. The Shabbos proper has an official commencement, whereas Tosefes Shabbos-that which we add on by accepting Shabbos before its official time-depends totally on us. Even a minute (or less) is enough to satisfy one’s obligation to add on to the Shabbos. If a person wishes to add more chol (mundane) to kodesh, he may do so, thus increasing the length of his Shabbos. This is not as simple as it might appear. Once a person has accepted Tosefes Shabbos by declaring verbally or mentally that he now accepts Shabbos and will refrain from work, he is halachically forbidden from performing any melacha no matter how important that act of labor may be (matters of life-and-death are obviously excluded as on Shabbos proper). By getting ready early and greeting Shabbos before it comes, one becomes a partner with Hashem in making Shabbos, giving Shabbos an additional sanctity which only he can do. The Zichron Menachem explains that this is the idea of the “weekday Shabbos.” Just as the Shechinah graces the “Torah’s Shabbos” with its presence, so too the weekday Shabbos a Jew “makes”-by going to mikveh early, getting himself ready, going to shul and greeting Shabbos before it comes-is graced by the same kedushah and sanctity. These are the “two” Shabbosos which are really one. To be redeemed, it seems, it is not enough to merely observe Shabbos with all of its halachos. We have to demonstrate our anxiousness and love of Shabbos by adding on to the holy from the mundane, and it is in this merit that we will be redeemed.

Shabbos in the Daf

Yevamos 121b

The Gemara relates an incident where the daughter of Nechunyah the well digger fell into a pit. Upon being informed of this tragic incident, Rabbi Chanina Ben Dosa told the people that the girl was safe, as her father was engaged in the mitzvah of providing water to the pilgrims who ascended to Jerusalem for the festivals. Thus, it was not possible that the daughter of Nechunyah should die through the very same water that her father used to perform a mitzvah. We can extrapolate from this incident how important it is for us to observe Shabbos properly. If we observe Shabbos properly, HaShem will surely not allow our children to desecrate the Shabbos, and Shabbos observance will continue until the end of time.

Shabbos in Halacha

In practice, when one uses a ladle to take soup from a kli rishon, i.e., a pot, the halacha is as follows. Regarding uncooked spices, we deem the ladle to be a kli rishon, thus rendering the bowl a kli sheini. Subsequently, prior to adding any uncooked seasoning to a bowl of soup, one is required to transfer the soup to a kli shelishi, or he should wait until the soup cools below the temperature of yad soledes bo. Regarding baked items, we deem the ladle to be a kli sheini and the bowl is a kli shelishi. [The issue of cooking a previously baked item is itself the subject of debate, so regarding a ladle we can follow the lenient view that deems the ladle to be a kli sheini and the bowl to be a kli shelishi.] Thus, one would be allowed to add pieces of matzah or croutons to soup that was placed in a bowl with a ladle. One would also be permitted to pour soup from the ladle directly onto a baked item, as pouring from a kli sheini falls under the rule of a kli shelishi.

Shabbos in Numbers and Words

It is known that the Torah that one studies on Shabbos is more exalted than the Torah that one studies during the week. It is thus noteworthy that in all four Shabbos prayers we recite the words visein chelkeinu bisorasecho, grant our share in Your Torah. The first letters of these words equal 16, and 1+6=7, which is Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Ki Savo 5767

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com