Shabbos: Ta’am HaChaim Balak 5768

Shabbos: Ta’am HaChaim Balak 5768

Shabbos in the Parashah

In this weeks parashah the Torah records the dialogue that the donkey had with Balaam. It is noteworthy that the Mishna in Avos (5:8) states: asarah devarim nivriu bierev Shabbos bain hashemashos vieilu hein pi haaretz upi habieir pi haason vihakeshes vihaman vihamateh vihashamir hakesav vihamichtav vihaluchos viyeish omrim af hamazikin ukivuraso shel Moshe vieilo shel Avraham Avinu viyeish omrim af tzevas bitzevas asuyah, ten things were created on Shabbos eve, at twilight. They are: The mouth of the earth; the mouth of the well; the mouth of the donkey; the rainbow [which was Noach’s sign that there would be no future floods] the manna; the staff, the shamir worm; the script, the inscription; and the Tablets. Some say also destructive spirits, Moshe’s grave, and the ram of our forefather Avraham. And some say also tongs, which are made with tongs. One must wonder why these items were specifically created immediately prior to the onset of Shabbos. Perhaps we can suggest that these items are associated with Shabbos in some manner. The mouth of the earth was created to swallow up Korach and his assembly. The Zohar (Korach) states that Korach disputed the concept of Shabbos, so it is fitting that the mouth of the earth be created immediately prior to the onset of Shabbos to swallow up Korach and his assembly in the future. Regarding the mouth of the well, it is noteworthy that the Rema writes (Orach Chaim 299:10) that one should drink water from a well on Motzai Shabbos as the well of Miriam circles on Motzai Shabbos and all the water that is in wells is healed at that time. The mouth of the donkey, as we all know, functioned as a vehicle for putting Balaam in his place. The Halacha (see Mishna Berurah Orach Chaim 307:5) is that one should minimize his speech on Shabbos, so the mouth of the donkey teaches us that one should only speak what is necessary. The rainbow symbolized that HaShem would not destroy the world. In the prayer of Kegavna recited by those who pray Nusach Sefard, we recite that with the onset of Shabbos, all harsh judgments are removed from her. The manna is clearly associated with Shabbos, as it is said (Bereishis 2:3) Vayivarech Elokim es yom hashevii vayikadeish oso, Hashem blessed the seventh day and sanctified it. The Medrash (Bereishis Rabbah 11:2) states that HaShem blessed the seventh day by providing a double portion of manna on Friday, and HaShem sanctified the seventh day by not allowing manna to fall on Shabbos. The staff, which belonged to Moshe, reflected the supremacy of Moshe and his prophecy. The Gemara (Shabbos 88a) states that the Jewish People forfeited the crowns that they received when they accepted the Torah. The Zohar states that Moshe returns the crowns to the Jewish People on Shabbos. The shamir worm was used to hew the stone for the construction of the Bais HaMikdash, as the Torah forbids the use of sword or iron to be used in the construction of the Bais HaMikdash. The reason for this prohibition (see Rashi Shemos 20:22) is because the Bais HaMikdash and the Mizbeiach are symbols of peace and it is improper to use weapons that symbolize war and strife. Similarly, Shabbos is referred to as shalom, peace. The script refers to the form of the Hebrew alphabet and the inscription and the Tablets refer to the inscription on the Luchos, the tablets which had the Ten Commandments inscribed upon them. In the Shabbos Shacharis prayers we recite the words yismach Moshe bematnas chelko ki eved neeman karasa lo kelil tiferes birosho nasata lo biamado lifanecho al har Sinai ushnei luchos avanim horid beyado vichasuv bahem shemiras Shabbos vichein kasuv bisorasecho, Moshe rejoiced in the gift of his portion: that You called him a faithful servant. A crown of splendor You placed on his head when he stood before You on Mount Sinai. He brought down two stone tablets in his hand, on which is inscribed the observance of the Shabbos. So it is written in Your Torah… Destructive spirits alludes to the idea mentioned previously, that with the onset of Shabbos all harsh judgments depart from her. Moshe’s grave alludes to the idea that Moshe passed away on Shabbos (see Tur Orach Chaim 292 and commentators ad loc). The ram of our forefather Avraham alludes to the devotion that Avraham displayed for HaShem, as he was ready to slaughter his only son for the sake of HaShem’s will. This is akin to the statement of the Gemara (Yoma 28b) that Avraham fulfilled the entire Torah before it was given to the Jewish People at Sinai. Regarding tongs which are made with tongs, perhaps we can suggest that this alludes to the idea that everything in creation has a counterpart. The Medrash (Bereishis Rabbah 11:8) states that every day had a mate except for Shabbos and HaShem told Shabbos that the Jewish People will be its mate. Hashem should allow us to merit preparing for Shabbos properly and deriving benefit from all of the wonders that He created for us.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Askinu Seudasa dimalka da hi seudasa dachakal tapuchin kadishin, prepare the feast of the King. This is the feast of the Field of Sacred Apples. What is the association between the feast of the King and the Field of Sacred Apples? Chakal tapuchin alludes to the Shechinah, the Divine Presence. The Shabbos feast is HaShem’s feast, so to speak, and that feast is manifest through His Presence. What practical application does this have for us? Perhaps the idea is that the Gemara (Brachos 55a) states that ones table is akin to the Mizbeiach, the altar in the Bais HaMikdash. When we partake in the Shabbos meal, we are elevating the mundane to a high spiritual level. We are thus demonstrating that we are aware that HaShem’s Presence is manifest in every aspect of our lives.

Shabbos in Tefillah

Yitzaram bidaas bivinah uvihaskeil, He has fashioned them with knowledge, with insight and discernment. It is ironic that idolaters of yore believed that the sun, the moon and the stars had independent powers, as this passage clearly attests to the fact that HaShem did not just create luminaries at random. Rather, HaShem fashioned them with knowledge, insight and discernment. It is incumbent upon us to realize that everything that HaShem created has a purpose, and HaShem is constantly involved in the welfare of everything that exists in His world.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: On one of the final days of the Six Day War the Israeli troops pierced through enemy fortifications and forged their way through the ancient passageways of Jerusalem. As if Divine gravitational force was pulling them, one group of soldiers dodged the Jordanian bullets and proceeded until there was no reason to continue. They had reached the Kotel HaMaravi, the Western Wall, the holiest place in Judaism, the site of both the First and Second Temples. The young men, some of whom had yeshiva education, others who came from traditional backgrounds, stood in awe and began to cry in unison. The Kotel had been liberated! One young soldier, who grew up on a totally secular kibbutz in the northern portion of the state gazed at the sight of his comrades crying like children as they stared up at the ancient stones. Suddenly, he too began to wail. One of the religious soldiers, who had engaged in countless debates with him, put his arm around him and asked, “I don’t understand. To us the Kotel means so much. It is our link with the Temple and the holy service. This is the most moving experience of our lives. But why are you crying?” The young soldier looked at his friend, and amidst the tears simply stated, “I am crying because I am not crying.”

Rabbi Kamenetzky writes further: A pious and very talented Jewish scholar was placed on trial in a small Polish town outside of Lvov. The charges, brought by a local miscreant, were based on some trumped-up complaint. The young scholar was beloved to his townsfolk as he served in the capacity of the town's shochet (ritual slaughterer), chazzan (cantor), and cheder rebbe. Thus, many people in town were worried as he appeared before a notoriously anti-Semitic judge. As he presented the charges, the judge mockingly referred to him as Mr. Butcher. In fact all through the preliminary portion of the kangaroo court, the judge kept referring to the beloved teacher and cantor as a butcher, meat vendor or slaughterer. Finally, the young scholar asked permission to speak. “Your honor,” he began, “before I begin my defense, I’d like to clarify one point. I serve in many capacities in this shtetl. The people at the synagogue know me as the cantor. The children at the school and all of their parents know me as the teacher. It is only the animals that know me as the butcher!” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shoftim Chapter 20

In this chapter we learn of the terrible civil war that broke out between the Jewish People and the tribe of Binyomin, as a result of the tragedy where the lawless people of Givah violated a woman and she died from the abuse. One must wonder why it is necessary for this incident to be recorded in Scripture. The Navi elaborates on the battle and how the tribe of Binyomin was defeated. This episode is certainly not a badge of honor for the Jewish People. Yet, we learn from here a profound lesson. We must be cognizant of the fact that internal strife is the catalyst for distancing ourselves from our relationship with HaShem. Throughout the week we are faced with trials and tribulations, both from within and from the outside world. On Shabbos all harsh judgments depart and we are closer to HaShem, and subsequently we are close with every Jew.

Shabbos in Agadah

The Sfas Emes (Bo 5635) writes that during the week one has to arouse the concept of redemption through the mitzvos of the Torah in a physical manner, such as wearing Tefillin. On Shabbos there is also a manifestation of the redemption from Egypt. Nonetheless, there is a distinction between the redemption that is manifest on Shabbos and the redemption that is manifest during the weekday. The Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, during the week the redemption is manifest through toil, whereas on Shabbos the redemption is manifest through peace and serenity. One will merit rest on Shabbos commensurate with ones toil during the weekday.

Shabbos in Halacha

It is proper that one always use a blech, and one should ensure that the liquids have been boiled and are still warm at the onset of Shabbos. It is imperative that one use a blech for a kettle that will be lifted from the flame and replaced. Additionally, as we will learn later, one should make sure that the water has boiled.

Shabbos in Numbers and Words

It is said regarding the manna (Shemos 16:22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechad vayavou kol nisiei haeidah vayagidu liMoshe, 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. It is noteworthy that the words vayehi bayom hashishi (704) equal in gematria the word baShabbos, as the manna that the Jewish People gathered on Friday served as a portion for Friday and for Shabbos.

Shabbos: Ta’am HaChaim Balak 5768

Is sponsored lizeicher nishmas

Shemaryah Ben Ezriel, Mr. Seymour Weissman ob”m

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park, an hour before Minchah.

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 Chukas 5768

Shabbos: Ta’am HaChaim Chukas 5768

Shabbos in the Parashah

In this weeks parashah the Torah informs us of the grave error that Moshe committed by striking the rock to draw water instead of speaking to the rock HaShem had instructed him. Hashem punished Moshe and Aharon for this act by not allowing them to enter into Eretz Yisroel with the Jewish People. The commentators offer numerous reasons to explain what Moshe’s error was regarding striking the rock and not speaking to the rock. I would like to focus on a different aspect of this incident, which would seem to be diametrically opposite to what occurred in Parashas Korach. When Korach staged his rebellion against Moshe, we learn that Moshe distanced himself as much as possible from the dispute, and he even went as far as attempting to recon ciliate his differences with Dasan and Aviram, his archenemies in the Wilderness. Regarding the incident where Moshe struck the rock, however, we find that Moshe lashed out at the Jewish People, as it is said (Bamidbar 20:10) vayakhilu Moshe viAharon es hakahal el pinei hasola vayomer lahem shimu na hamorim hamin hasela hazeh notzi lachem mayim, Moshe and Aharon gathered the congregation before the rock and he said to them, “Listen now, O rebels, shall we bring forth water for you from this rock?” Rashi writes that because Moshe became angry he made a mistake and struck the rock instead of speaking to the rock. One must wonder what caused Moshe to become angry. It is said (Tehillim 106:32-33) vayaktzifu al mei merivah vayera liMoshe baavuram ki himru es rucho vayivatei bisfasav, they provoked at the Waters of Strife, and Moshe suffered because of them, because they acted contrary to his spirit, and He pronounced with His lips. Many commentators understand this to mean that the Jewish People caused Moshe to get angry and they forfeited Moshe as the leader who would bring them into Eretz Yisroel. It is noteworthy that the Gemara (Shabbos 88a) states that after the Jewish People worshipped the Golden Calf, they forfeited the crowns that they had received when they recited the words naaseh vinishma, we will do and we will listen. Nonetheless, the Zohar states that every Shabbos Moshe returns the crowns to the Jewish People. Furthermore, we find that when the Jewish People were enslaved to Pharaoh in Egypt, Moshe requested from Pharaoh that the Jewish People receive Shabbos as a day of rest. Thus, Moshe embodied the ideal of Shabbos, which is a time of complete peace and serenity. The Jewish People, in requesting water from Moshe, caused this tranquility that Moshe had to be disturbed, albeit momentarily. This is an important lesson for us to consider. At times we may be deluded into thinking that if we only speak a few mundane words on Shabbos HaShem will be forgiving as for the most part we observe Shabbos properly. We must know that HaShem bestowed upon the Jewish People His Holy Shabbos so that we will be completely engaged in spiritual pursuits. When we come to this recognition, HaShem will bring us the Ultimate Redemption and Moshe and all our great leaders will be reunited with us, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Askinu Seudasa dimheiminusa shleimasa chedvavsa dimalka kadisha, prepare the feast of perfect faith, the joy of the Holy King. This mystical zemer allows us a glimpse into the holiness and sanctity of Shabbos. The first thing we recite is that we must prepare for this momentous feast. The Gemara (Avodah Zara 3a) tells us regarding Shabbos that one who prepares prior to Shabbos will eat on Shabbos. We should merit this Shabbos to prepare properly for Shabbos and in the merit of our preparation and observance of Shabbos, HaShem will bring us the Ultimate Redemption, speedily, in our days.

Shabbos in Tefillah

Tovim meoros shebara Elokeinu, good are the luminaries that our G-d has created. In the simple sense this passage is based on the verse regarding the luminaries that states (Bereishis 1:18) vayar Elokim ki tov, and G-d saw that it was good. Thus, we refer to the luminaries as good. In a deeper sense, however, we can suggest that this passage alludes to Moshe, of whom it is said (Shemos 2:2) vateireh oso ki tov hu, she saw that he was good. The Gemara (Sota 12a) states that this teaches us that when Moshe was born, the entire house was filled with light. Jewish leaders are referred to as luminaries (See Sukkah 29a) Thus, we declare that the luminaries, i.e. the Torah leaders and the righteous that HaShem created are good, as they show us the proper path in serving HaShem.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: Rabbi Shimshon Zelig Fortman was the Rav of Congregation Knesseth Israel in Far Rockaway during the 1940s. During that period, the naysayers had all but discounted any chance of a rebirth of Orthodox Jewry. They had hardly a voice in Washington, they were disorganized and fragmented, and the destruction of European Jewry was almost the last nail in the alleged coffin of traditional Torah Yiddishkeit. Rabbi Fortman had a young son-in-law, Moshe, who had studied in Yeshiva Ner Israel in Baltimore. He would tell his father in-law how he saw a future for Orthodox Jewry that was filled with honor and power. Their representatives would have direct access to Congress, the Senate, and even the President of the United States. They would influence legislation with their values and fill stadiums and coliseums with Torah assemblies and prayer gatherings! Rabbi Fortman was very concerned about his young son-in-law's ivory-towered dreams. He felt that he the dreams distracted him and he would never accomplish anything. Rabbi Yosef Kahanamen, the Ponovezer Rav had recently come to America to raise funds for his Yeshiva in Israel and was staying by Rabbi Fortman in Far Rockaway. Surely, Rabbi Fortman thought, Rabbi Kahanamen would terminate Moshe's fantasies and teach him about the realities of accomplishment. Moshe and Rabbi Kahanamen met for nearly an hour. The Rav listened intently and then told young Moshe, “Dream my son. Continue to dream. In fact you can continue to dream as long as you live. But remember one thing. Never fall asleep.” Young Moshe was eventually known to hundreds of thousands of Jews world-over as the man who may have been one of the most influential personalities in the emergence of Torah Jewry today Rabbi Moshe Sherer, the President of Agudath Israel of America until his passing this past year.

Rabbi Kamenetzky writes further: Rabbi Yisrael Lipkin of Salant, the founder of the mussar movement, once stayed at an inn. The inn was quite crowded and the innkeeper realized that he was low on meat. Seeing a distinguished and pious-looking Jew with a beard, the innkeeper approached Reb Yisrael. “Are you perhaps a shochet? You see, I am running low on meat and I must slaughter a cow.” Reb Yisrael was taken aback. “I would love to help,” he stammered, “but unfortunately I am not a ritual slaughterer.” The next morning Rabbi Lipkin approached the innkeeper. “I have a tremendous business opportunity. If you were to invest a few hundred rubles with me, I can guarantee a nice return.” The man looked quizzically at the rabbi. “Reb Yid,” he stammered. “I hardly know you! How do you expect me to invest with you? Give me a few references, and as many days, and let me check out the deal in its entirety. Then we can meet and I'll make my decision.” “Aha!” Exclaimed the great mussar luminary. “Just yesterday, you were about to trust me with the ritual slaughter of your cow. You were going to feed you guests with that meat based on the appearance of my frock and beard. Nevertheless, you would not invest a few rubles on those same grounds. Shouldn’t one treat his spiritual skepticism on the same level as his financial uncertainties?” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shoftim Chapter 19

In this chapter we learn of the tragic incident referred to as Pilegesh biGivah, the concubine of Givah. A man allowed his concubine to be violated by a lawless band of thugs and the concubine died. Her master sliced her body into twelve pieces and sent her parts throughout Eretz Yisroel. This caused an outrage as we will discuss next week. What lesson can we take from this incident? Certainly no one that we associate with would stoop to such depravity. Yet, we must realize that all Jews are responsible for each other. We cannot hear stories of misconduct and merely shrug our shoulders. We must be filled with anguish when we are made aware of such a shocking incident. Similarly, this week there was a tragic terrorist act in Eretz Yisroel where an Arab (yemach shemom vizichram) killed and injured Jews with a tractor. It appears that our hearts have turned to stone as we can hear of such an atrocity and remain silent. We must pray to HaShem that He save us from the hands of our enemies. The merit of observing Shabbos should allow us to know only good tidings, and witness the rebuilding of Jerusalem, the Bais HaMikdash, and the arrival of Moshiach, speedily, in our days.

Shabbos in Agadah

The Sfas Emes (Beshalach 5643) writes that we know that HaShem gave the Jewish People the mitzvah of Shabbos while they were in Marah. This being the case, why does it say regarding the giving of the manna (Shemos 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. Let every man remain in his place; let no man leave his place on the seventh day. Did they not already receive the Shabbos? The Sfas Emes explains that although the Jewish People had received the commandment regarding the Shabbos in Marah, when HaShem gave the manna, they also received the gift of Shabbos. Incorporated in this gift was the preparation for Shabbos on the sixth day of the week when the Jewish People are bestowed with a light that allows us to receive the Shabbos. Thus, upon receiving the manna the Jewish People merited to receive the connection that allows them to perceive the light of Shabbos.

Shabbos in Halacha

Regarding liquids, one must always use a blech unless they are above yad soeldes bo at the onset of Shabbos. We have learned previously that it is not clear the exact definition of yad soledes bo and only a temperature of 160º F can be deemed to be definitely yad soeldes bo. Thus, one must use a blech to maintain liquids on the stove unless they are above 160º F at the onset of Shabbos.

Shabbos in Numbers and Words

In the Shabbos Shacharis prayers we recite the words laKel asher shavas mikol hamaasim bayom hashevii nisalah viyashav al kisei kevodo, to the G-d Who rested from all works, Who on the seventh Day was elevated and sat on the Throne of His Glory. It is noteworthy that the first letters of the words mikol hamaasim, in mispar katan, digit sum, equal 9, and the word Shabbos in mispar katan also equals 9. Furthermore, the first letters of the words laKel asher shavas and of the words bayom hashevii equal in mispar katan 7, which alludes to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Chukas 5768

Is sponsored by the Kozadayev family in memory of Mrs. Adel Kozadayev’s father, Nachum ben Reuven ob”m.

I will not be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

14800 West Lincoln, in Oak Park

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