Shabbos: Ta’am HaChaim Devarim-Chazon 5768

Shabbos: Ta’am HaChaim Devarim-Chazon 5768

Shabbos in the Parashah

Today is Shabbos, and the next day is Tisha Baav. How are we to understand the concept of going from Shabbos, a day of complete joy, to Tisha Baav, a day of complete sadness and mourning? Furthermore, how are we to comprehend the idea of mourning for a building that was destroyed two thousand years ago? The act of mourning is normally understood as someone, Heaven forbid, losing a close relative, and he or she mourns for the person who will not come back. Yet, we pray every day numerous times for the arrival of Moshiach and the rebuilding of the Third Bais HaMikdash. Why, then, are we mourning over the destruction of the Bais HaMikdash, if it will soon be built? In order to answer these questions, we must focus on what appears to be an unrelated incident recorded in the Torah. When the spies returned from Eretz Yisroel and delivered a slanderous report, it is said (Bamidbar 14:1) vatisa kol haeidah vaytinu es kolam vayivku haam balayala hahu, the entire assembly raised up and issued its voice; the people wept that night. The Gemara (Taanis 29a) states that HaShem proclaimed, “you have wept a weeping for nothing. By your life I will give you something to weep about for future generations.” That night was Tisha Baav and the Bais HaMikdash would be destroyed in the future on Tisha Baav. Further on it is said that the ten spies died by plague and Moshe informed the Jewish People that they would die out in the Wilderness over a forty year period. It is said (Ibid verse 39) vayidabeir Moshe es hadevarim haeileh el kol binei Yisroel vaysiablu haam meod, Moshe spoke these words to all the Children of Israel, and the people mourned exceedingly. It is then said that that the next morning they awoke and they declared that that they would ascend to Eretz Yisroel for they had sinned. Moshe responded that they should not ascend as HaShem would not be with him. They defied Moshe’s command and they ascended anyway, and they were killed by the Amalekites and the Canaanites. It is said (Ibid verse 44) vayapilu laalos el rosh hahar vaaron bris HaShem uMoshe lo mashu mikerev hamachaneh, but they defiantly ascended to the mountaintop, while the Ark of HaShem’s covenant and Moshe did not move from the midst of the camp. What is the definition of the word vayapilu? Rashi writes that one explanation of the word ofel is strong, i.e., they forced their way up the mountain. Rashi then quotes the Medrash Tanchumah that interprets the word ofel written with an ayin to be akin to the word ofel written with an aleph (the letters ayin and aleph are interchangeable) and the Torah is teaching us that these people went in darkness without permission. This statement of the Medrash offers us an amazing insight into the meaning of destruction and mourning. Although in the general sense one mourns over the loss of a loved one, regarding the state of the Jewish People there is a different dimension to the meaning of mourning. When the Jewish People do not follow the will of HaShem, and we rebel against Him, we are already subjecting ourselves to a state of mourning. Thus, on Tisha Baav we are not merely mourning the destruction of a building. Rather, we are distressed over the lack of light in our lives, as our insubordination causes HaShem, so to speak, to hide Himself from us. There can be no greater tragedy than a lack of closeness to HaShem, the Life of the world. On Shabbos and on the festivals, HaShem grants us the opportunity to bask in that light, which is akin to the light of creation. We are prohibited from forcing the redemption to come (see Kesubos 111a) but we can hasten the redemption by observing the Shabbos and performing HaShem’s will. Rather than viewing this Shabbos as a temporary state of bliss which will be interrupted by Tisha Baav, we should maximize our efforts this Shabbos to heed HaShem’s will, with intense Torah study, prayer, and praising HaShem, and then we will not have to enter into Tisha Baav, which is a day of darkness and distress. Through the observance of Shabbos we will merit the light of Moshiach, and the light of the Third Bais HaMikdash, may it happen now, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Yemina usmala uveinaihu kallah bikushitin azla umanin ulevushin, three preceding days to the right and three succeeding days to the left – and amid them the Shabbos bride. With adornments she goes, vessels and robes. This passage teaches us that Shabbos is the center of our lives. One should always be focused on preparing for Shabbos. In a similar vein, one should always be preparing oneself in this world for the World to Come, as Shabbos is a semblance of the World to Come.

Shabbos in Tefillah

Pieir vichavod nosnim lishmo, splendor and glory they bestow upon His Name. What is the association between splendor and glory and HaShem’s Name? The Gemara (Brachos 6a) states that HaShem wears Tefillin. The Gemara (Ibid) also states that it is said (Devarim 28:10) virau kol amei haaretz ki sheim HaShem nikra alecho veyaru mimeka, then all the peoples of the earth will see that the Name of HaShem is proclaimed over you, and they will revere you. The Gemara states that this alludes to Tefillin shel Rosh, the Tefillin that one wears on his head. Thus, we see that Tefillin are referred to as the Name of HaShem. Tefillin are called pieir, splendor, as it is said (Yechezkel 24:17) peircha chavosh alecho, don your headgear upon yourself. In this passage we are declaring that the heavenly bodies bestow pieir, splendor, upon HaShem’s Name. In a sense, this means that they are acknowledging the Tefillin that HaShem, so to speak, wears on His Head.

Shabbos Story

Once, on Erev Shabbos, when Rebbe Hirsh Leib of Alik was still a young man living in his father-in-law’s house, there arrived in town an agent of the Ministry of Taxation to investigate if the father-in-law was paying proper taxes on liquor. The man was terrified, and he called for his son-in-law and said, “Now let’s see the power of a Chasid,” meaning Hirsh Leib, because his father-in-law was an opponent of the Chasidic movement. Could Hirsh Leib help him? Could Hirsh Leib protect him? He was desperate. Hirsh Leib asked his father-in-law if they had already cooked the fish in honor of the holy Shabbos. When he was told: Yes, he went and took the pot with the fish and put it behind the door that led to the liquor cellar. When the tax agent came and opened the door to the cellar, he smelled the fish and asked the householder, “What is this delicious odor I smell?” The man answered, “It’s the odor of the fish cooked to honor the holy Shabbos,” but the agent wouldn’t believe him, saying that he had never smelled anything so extraordinary from fish! It was like the fragrance of paradise! The householder gave the agent a taste of the fish and he was so overcome and thrilled that he said to the householder, “A Jew who cooks fish like this for the Sabbath can’t be lying about his taxes!” And he did not even bother to investigate further. (Kuntres L’Sapair Yosher Kedoshei Alik, page 37)

Reb Menachem Mendel of Rimanov once spent Shabbos in Levov, and he sent his attendant on Erev Shabbos after midday to ascertain if the people of the town were prepared to greet the Shabbos. The attendant returned with the response that people were still busy going out about their daily affairs. The Rebbe kept on sending his attendant to see if the people were preparing for Shabbos, and the attendant continued to return with the same answer. Suddenly, immediately prior to the onset of Shabbos, the people closed the doors and the shutters of their shops and they rushed to prepare for Shabbos. Reb Menachem Mendel told his attendant, “see, as the receiving of the Shabbos is in Levov, so too will be the arrival of Moshiach. People will be preoccupied with their livelihood, completely unprepared to greet Moshiach. Suddenly, however, Moshiach will arrive, and the people will close their stores and disregard their monetary affairs, in light of the announcement that Moshiach has arrived.” ((Yalkut Menachem page 219 citing Sifrei Haleket Visippurim)

Shabbos in Navi

Shmuel I Chapter 3

In this chapter we learn how HaShem revealed Himself to Shmuel when he was yet a youngster. Hashem informed Shmuel that the sin of the house of Eli would never be atoned for by sacrifice or meal-offering. When Eli heard from Shmuel what HaShem had said, Eli accepted HaShem’s judgment. This chapter teaches us the gravity of sin. Eli himself had not sinned and according to one opinion in the Gemara (See Shabbos 55b) even his sons had not sinned. A second opinion maintains that Pinchas, Eli’s older son, did not sin, and the younger son, Chafni, did sin. The reason that Pinchas was held accountable was because he did not protest Chafni’s actions, and similarly, Eli was punished for not protesting his sons’ behavior. It is incumbent upon every Jew to observe Shabbos, and furthermore, every Jew is obligated to see to it that his neighbor observes Shabbos. If one does not take responsibility for his fellow Jew, he could Heaven forbid be held accountable. HaShem should allow us to merit observing the Holy Shabbos together, and then we will certainly merit the arrival of Moshiach, speedily, in our days.

Shabbos in Agadah

The Imrei Emes (Bo 5637) quotes the Heilege Ishbitzer who said that the reason we eat fish before any other food on Shabbos is because fish symbolizes life. The first specie that HaShem created was fish. The salvation for a Jew who wishes to bear children is drawn from fish. This is also that Jewish children should be viable and no evil eye should be cast upon them similar to fish of which the Gemara (Brachos 20a) states that fish are not dominated by the evil eye.

Shabbos in Halacha

We have learned previously of the prohibition of nesinah lichatchilah, initially placing food on a flame or on a blech. This prohibition only applies regarding placing ‘new’ foods on the flame or blech that were not there at the onset of Shabbos. Returning (i.e. replacing on a blech) food that was taken off during Shabbos will be permitted. Transferring food from one blech to another (or from a flame to a blech) is considered a form of returning and would be permitted.

Shabbos in Numbers and Words

The Gerrer Rebbe, the Pinei Menachem, writes (Pinchas 5764) that Shabbos elevates everything in the world to the upper worlds, and like the Gemara (Shabbos 118b) states, even one who worshipped idols like in the days of Enosh, if he observes Shabbos, his sins will be forgiven. It is said (Tehillim 92:9) viatah marom liolam HaShem, but You remain exalted forever, HaShem. The Pinei Menachem writes that the words marom vikadosh, exalted and holy, equal in gematria the word Shabbos.

Shabbos: Ta’am HaChaim Devarim-Chazon 5768

Is sponsored by the Feldman family in loving memory of

Fayvel ben Yisroel Feldman ob”m upon his third yahrzeit

I will be giving a class in Navi Shabbos afternoon

at Congregation Dovid Ben Nuchim-Aish Kodesh,

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

Have a wonderful and delightful Shabbos and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.

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 Masei 5768

Shabbos: Ta’am HaChaim Masei 5768

Shabbos in the Parashah

The Gemara (Megillah 5b) states that when Tisha Baav once occurred on Shabbos, Rebbe sought to uproot the day of mourning, declaring that once Tisha Baav is deferred, it is deferred. The Chachamim, however, did not agree with Rebbe. The Koshnitzer Maggid (Parshas Masei) cites the Chozeh from Lublin who said that the explanation of this Gemara is that Rebbe desired to uproot entirely the distressed of Tisha Baav and subsequently to reveal the End of Days as Tisha Baav had occurred on the Holy Day of Shabbos. This is what Rebbe meant when he declared hoil viidchi idchi, once it has been deferred, it has been deferred. Yet, the Chachamim did not agree with Rebbe because one is prohibited from forcing the redemption to occur. The Koshnitzer Maggid, in a novel interpretation, suggests that the Gemara means that Rebbe sought to make Tisha Baav ikar, i.e. the essence, and to reveal the greatness of HaShem’s Kingship. Thus, although we are distressed because of the destruction of the Bais HaMikdash, we are strengthened and gladdened in the Holy Shabbos. Furthermore, we are certain that HaShem will have compassion on us and gather in the exiles speedily in our days. HaShem has more joy on the day that Tisha Baav occurs on Shabbos than He does, so to speak, on the days when we rejoice because of the obvious good inherent within them. Thus, it was this essence and pleasure that Rebbe felt that he would be able to uproot entirely the day of Tisha Baav and to reveal the end of days. Nonetheless, the Chachamim did not agree with Rebbe. Based on the words of the Koshnitzer Maggid, we can explain a well-known verse that states (Tehillim 137:5-6) im eshkocheich Yerushalayim tishkach yemini tidbak lishoni lichiki im lo ezkireichi im lo aaleh es Yerushalayim al rosh simchasi, if I forget you O Jerusalem, let my right hand forget its skill. Let me tongue adhere to my palate, if I fail to recall you, if I fail to elevate Jerusalem above my foremost joy. We compare Yerushalayim to our right hand, which cannot be forgotten. Regarding Shabbos it is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. We are required by the Torah to remember the Shabbos throughout the week. Shabbos is the essence of our lives. It is noteworthy that in Lecho Dodi we recite the words mikdash melech ir meluchah kumi tzii mitoch hahafeicha rav lach sheves bieimek habacha vihu yachmol alayich chemlah, O Sanctuary of the King, royal City - Arise and depart from amid the upheaval, Too long have you dwelled in the valley of weeping. He will shower compassion upon you. It is clear that we are comparing the arrival of Shabbos to the anticipated arrival of the Redemption. The Gemara (Shabbos 118b) states that were the Jewish People to observe two Shabbosos properly, they would be redeemed immediately. HaShem should allow us to recognize the essence of Shabbos in our lives and we will merit that the day of Tisha Baav will be uprooted forever and be transformed into a day of joy with the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Nezamin la hashta bifsora chadata uvimnarta tavta dinahara al reishin, let us now invite the Shechinah with a newly-laid table And with a well-lit menorah that casts light on all heads. What does it mean that well-lit menorah casts lights on all heads? Perhaps the idea is that during the week we tend to be cloaked in darkness, as we are not prepared to bask in the Divine Presence. On Shabbos, however, when we have purified ourselves in preparation for this Holy Day, the well-lit menorah can cast light on our heads, as the splendor of Shabbos illuminates our beings.

Shabbos in Tefillah

Simicheim bitzeisam visasim bivoam osim bieimah ritzon konam, glad as they go forth and exultant as they return, they do with awe their Creator’s will. Why do we say that the heavenly bodies are glad as they go out and exultant as they return? The Malbim (Yeshaya 35:1) writes that Simcha is an internal joy and Sasson is the external manifestation of that joy. Thus, we can suggest that here we are declaring that the heavenly bodies go forth in a state of “internal” joy and when they return, their “joy” is externally reflected as they have accomplished their mission.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: The story is told about the Toldos Aharon Rebbe. He was sitting at his table with one of his Chasidim. After a very long while, the sexton brought a bowl of beautiful fruit to the table. It was quite appealing and the Rebbe noticed the sparkle in the eye of the hungry patron. The Rebbe invited his disciple to make a blessing over the shiny crimson apple. The guest declared that such a beautiful fruit was worthy of a beautiful blessing and he resolved to make a blessing with all his heart one truly befitting this marvelous creation. The student stood up, held the apple in both his hands, and spent a few minutes contemplating the delicious fruit that Hashem had created. His eyes sparkled in anticipation, which enthused him even more. Carefully he annunciated every word of the blessing. Swaying back and forth he began, “Boruch Atah, Blessed art Thou . . . “ After what must have been the most eloquent blessing the man ever recited, he bit excitedly into the delicious fruit, and after swallowing, he once again praised the beautiful taste and appearance. The man seemed to revel in his act of spirituality, and the Rebbe knew he had to explain something to him. “You made a beautiful bracha my dear disciple,” he began. “Now I will teach you the difference between your blessing and the blessing of a complete tzaddik.” “You saw the fruit. You wanted to eat it. But alas, one is not allowed to eat a fruit without a blessing over it. And so you made a most beautiful blessing. It is truly commendable. A complete tzaddik, however, does not have his mind set on fruit. He wants to bless Hashem for his beautiful handiwork. But alas, one is not allowed to make that blessing without partaking in the pleasure of His handiwork. And so he looks for a fruit. When he finds the fruit, he is now ready to make the blessing he had long waited to make.” [Reprinted with permission from torah.org]

The Admor Rav Avraham Yehoshua Heshel of Kopichnitz, zt”l was a peer of many of the Gedolim of the past century. He was close with Rav Moshe Feinstein, zt”l, who lived in his neighborhood - the lower East Side. He also became close with Reb Yosef Shlomo Kahanamen when he traveled to America to raise funds for his Torah institutions in Eretz Yisrael. This friendship eventually resulted in Rav Kahanamen matching up Rav Avraham Yehoshua Heshel’s granddaughter with the son of Rav Shlomo Zalman Auerbach, zt”l. When the Admor of Kopichnitz arrived in Eretz Yisrael to attend the wedding, he met Rav Shlomo Zalman for the first time, and developed a warm connection with him. After the wedding, when he was ready to return to America, the Admor went to Rav Shlomo Zalman to bid him farewell. When they heard a honk from outside, Rav Shlomo Zalman accompanied the Admor to the street. However, it turned out that it wasn't the car which was taking the Admor to the airport. Meanwhile, Rav Shlomo Zalman sent someone to bring a chair for the Admor, and urged him to sit. However, the Admor refused to sit down. The Admor explained, “When I was young I once heard a wonderful yesod from my father, my teacher, the Admor Reb Yitzchak Meir of Kopichnitz. Before you take any action, imagine that a photographer is standing opposite you, and photographing your every move. Take out the pictures and examine them. If you’re satisfied with your appearance- you can carry out what you intended. If not -refrain!” “I carried out this cheshbon, and said to myself, ‘How will I be able to look at a picture of myself sitting, with Rav Shlomo Zalman standing next to me!” (Chaim Sheyash Bahem) [Reprinted with permission from revach.net]

Shabbos in Navi

Shmuel I Chapter 2

In this chapter we learn about the tragic punishment that HaShem imposed on Eli and his descendants who would all die young because of the misdeeds of Chafni and Pinchas, the two sons of Eli. It is mind-boggling that there could be Kohanim serving in the Mishkan and acting in such a sinful manner. Yet, were we to contemplate our own actions, we may discover that we are also guilty of such behavior. Every week we invite the Holy Shabbos into our homes, and we are required to respect the Shabbos with appropriate behavior. Yet, there are times when we will speak about matters on Shabbos that are forbidden or certainly not becoming of the spirit of Shabbos. Some people may even read literature on Shabbos that is forbidden on Shabbos and even forbidden during the week (See Orach Chaim 307:16). We have to realize that our homes are a bastion of holiness, and Shabbos is a time when we can enhance the holiness in our lives.

Shabbos in Agadah

The Gemara (Shabbos 119b) enumerates many reasons for the destruction of the Bais HaMikdash. One statement the Gemara makes is that Yerushalayim was destroyed because they desecrated the Shabbos, as it is said (Yechezkel 22:26) umiShabbsosai helimu eineihem vaeichal bisocham, they hid their eyes from My Shabbosos, and I became profaned among them. How does one hide his eyes from Shabbos? We always refer to the aura of Shabbos as the light of Shabbos. Thus, one who does not respect the Shabbos is in a sense hiding his eyes from the light of Shabbos. The way to rectify this sin is to open our eyes and allow the great light of Shabbos to permeate our homes. In the merit of allowing the light of Shabbos into our homes, we should merit the rebuilding of Yerushalayim and the Bais HaMikdash, with the arrival of Moshiach Tzidkienu, speedily, in our days.

Shabbos in Halacha

Very often the need arises on Shabbos to remove a pot that is on a belch for the purpose of taking out food, and then afterward to replace the pot on the blech. On occasion it is also necessary to transfer hot food from one blech to another, i.e. taking the food to a different house within the eruv. These actions, referred to as chazarah, returning, resemble cooking and are thus only allowed under strict conditions.

Shabbos in Numbers and Words

In the past we have written that it is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The first letters of the words laasos es HaShabbos equal in mispar katan, digit sum, 9, and the word Shabbos in mispar katan also equals 9. It is further noteworthy that that the first letters of the words vishamru vinei Yisroel in mispar katan equal 9. Additionally, the first letters of the words vinei Yisroel es haShabbos in mispar katan equal 9. The first letters of the words es haShabbos ledorosam in mispar katan also equal 9. Lastly, the first letters of the words bris olam in mispar katan also equal 9.

Shabbos: Ta’am HaChaim Masei 5768

Is sponsored lizchus Refuah shileima

Alta Sara Frayda bas Ruchama Aidel Royza Shoshana

And for the continued Hatzlacha of Gesher HaTorah Day School,

A school for special needs in Chicago, Illinois

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