Shabbos: Ta’am HaChaim Ki Seitzei 5768

Shabbos: Ta’am HaChaim Ki Seitzei 5768

Shabbos in the Parashah

In this week’s parashah the Torah discusses the laws of going out to battle. One of the laws of battle is that the Jewish People retain a state of sanctity in the camp. It is said (Devarim 23:10) ki seitzei machaneh al oyvecho vinishmarta mikol davar ra, when a camp goes out against your enemies, you shall guard against anything evil. Further on it is said (Ibid verse 15) ki HaShem Elokecha mishaleich bikerev machanecho lihatzilcho vilaseis oyvecho lifaenecho vihayah machanecho kadosh vilo yireh vicho ervas davar vishav meiacharecho, for HaShem, your G-d, walks in the midst of your camp to rescue you and to deliver your enemies before you; so your camp shall be holy, so that he will not see a shameful thing among you and turn away from behind you. The Torah is telling us that the key to salvation is through modesty. When the Jewish People act in a modest fashion, their camp is deemed to be holy and HaShem allows His Presence to reside amongst them. This idea is reflected in the following teaching from the Gerrer Rebbe, the Lev Simcha. It is said (Ibid 24:15) biyomo sitein sicharo, on that day shall you pay his hire. The first letters of the words biyomo sitein sicharo spell out the word Shabbos. The Lev Simcha writes that it is said (Ibid 21:10) ki seitzei lamilchama al oyvecho unsano HaShem Elokecha biyadecha vishavisa shivyo, when you will go out to war against your enemies, and HaShem, your G-d, will deliver him into your hand, and you will capture his captivity. The Lev Simcha cites a Medrash that interprets the verse as follows: ki seitzei lamilchama al oyvecho refers to the days of the week, and unsano HaShem Elokecha biyadecha refers to Shabbos. The Lev Simcha writes that this is the meaning of the verse that states biyomo sitein sicharo, on that day shall you pay his hire. On the day of HaShem, which is Shabbos, as that is when HaShem rested, you shall pay his hire, i.e. HaShem will give you a reward. Based on the words of the Lev Simcha we can interpret the verses said regarding being modest when going out to battle in the same manner. When one goes out to battle, he is warring with the Evil Inclination, who tempts a person with desires that he is not accustomed to when at home. Nonetheless, when one acts in a modest fashion, he captures his captivity, i.e. he subdues the Evil Inclination. The weekday is the battle ground with the Evil Inclination. When a Jew battles his Evil Inclination during the week and succeeds in overwhelming the Evil Inclination, then vishavisa shivyo, he will earn the reward of Shabbos. It is noteworthy that in the word vishavisa is the word Shabbos. Hashem should allow us to serve him in a modest fashion, and make our camps holy, and then we will merit the holiness of Shabbos and the day that will be completely Shabbos and rest day for eternal life.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Limeevad nishmasin viruchin chaditin bisartin uvislasin uvislasa shivshin, thereby creating holy souls above and new spirits below, With the thirty-two paths of wisdom with the three-branched Torah. Shabbos is a time of renewal. The Sfas Emes writes repeatedly that Shabbos is a time when everything returns to its roots. The thirty-two paths of wisdom reflect the word lev, heart, which equals thirty-two in gematria. The renewal of a Jew can be found in his heart. When one opens up his heart to serve HaShem, he is granted renewal and a new spirit to serve HaShem with even more love. The Torah is comprised of three branches, which are the Torah, the Prophets and the Writings. The number there denotes a strong bond which cannot be broken. Perhaps it is for this reason that we eat three meals on Shabbos, to demonstrate that our connection to HaShem is strong and cannot be broken.

Shabbos in Tefillah

Tiferes ugedulah seraphim vichayos viofanei hakodesh, splendor and greatness – the Seraphim, Chayos, and holy Ophanim. One must wonder what connection the Holy Angels have to the Holy Shabbos. The Gemara (Shabbos 89a) states that when Moshe ascended to Heaven to receive the Torah, the angels protested to HaShem that man should not receive the Torah. One of the responses that Moshe gave to the angels was that they do not have Shabbos, as they do not work during the week. This being the case, why would the angels associate with the Shabbos? It would seem, however, that this passage demonstrates to us that Shabbos is not merely a day of rest from the toil of the week. Rather, Shabbos is a day when HaShem rested, so to speak, and it is for this reason that we are praising HaShem. Thus, the angels also have a connection to Shabbos, as the essence of Shabbos is to praise HaShem, Who rested on the Seventh day.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: One of the most poignant episodes in the fascinating life of the Ger Tzedek of Vilna, Avraham ben Avraham, came in the last moments of his life. Avraham ben Avraham was born as Count Potocki, and converted after taking an interest to Judaism while studying in the University of Paris. He eventually returned to Vilna the ranks of the perushim, those who separated themselves for a life of total Torah immersion. His family had conducted a massive search for him and when he was found he was turned over to the inquisitorial board of the church that could not persuade him to forego Judaism. He was sentenced to the auto-de-fé death by fire. An old friend of the Count from the days before his conversion was the one who was appointed to light the bonfire. As the pyre was being formed and the flames about to be set, the man approached the ger. Fearful of the terrible crime he was about to perpetrate, he asked the holy convert, “When you come to heaven are you going to ask your G-d to enact Heavenly retribution against me?” Ignoring the commotion that surrounded him, Avraham ben Avraham smiled. “Let me tell you a story,” he began. “When I was a young child, my father gave me a beautiful toy soldier which I cherished. One day you came to play with me and because your soldier was nowhere as nice as mine. You were obviously jealous. So when you thought I was not looking, you broke my soldier. I was enraged, and I swore to take revenge. “Of course when I grew older, the whole incident was a joke to me. I realized that compared to all the accomplishments I had in my life and the wealth I was to inherit, the silly soldier meant nothing to me! It never again crossed my mind.” The ger tzedek emitted a slight laugh. “I am about to enter the world of Olam HaBah. In my religion, one who sanctifies his life for the sake of Judaism is considered the greatest of all the righteous. Believe me, when I receive my awaited award, your fate will be as irrelevant to me as the fate of my toy soldier! Do not fear. I will not have the need or even desire to think of taking revenge for your inane acts of this petty world.”

Rabbi Kamenetzky writes further: A brilliant young student entered the portals of Yeshiva Torah Voda'ath in the 1940s. Hailing from a distinguished rabbinic family which instilled within him a creative mind, he questioned some of the arcane dormitory rules and restrictions that were imposed with boys of less character in mind. But rules, said the dormitory counselor, are rules and he wanted to have the young student temporarily expelled until he would agree to conform. An expulsion of that sort would have left the young man (who lived out of town) no alternative but to leave the Yeshiva. They brought the matter before the Rosh Yeshiva, Rabbi Yaakov Kamenetzky. “True,” he said, “rules are rules, but I owe this young man something.” The dorm counselor looked stunned. “In the 1800s this boy’s great-grandfather helped establish the kollel (fellowship program for married Torah scholars) at which I would study some decades later. I owe his family a debt of gratitude. If the rules disallow his stay in the dormitory, then he will sleep in my home.” [Reprinted with permission from Torah.org]

Shabbos in Navi

Shmuel I Chapter 8

In this chapter we learn of the Jewish People’s request from Shmuel that he appoint a king over them. Shmuel complained to HaShem and HaShem responded that they were not rejecting Shmuel as a leader. Rather, they were rejecting HaShem from reigning over them. Shmuel then proceeded to inform the nation that the king would dominate them in all areas of life, but the Jewish people nonetheless insisted that they have a king who would reign over them. We are used to a democracy, but the concept of a Jewish king contradicts such a free lifestyle. In truth, however, even if we were not ruled by a king, we are still under the reign of HaShem. The Gemara (Megillah 14a) states that we do not recite Hallel on Purim. The reason for this ruling is because when we left Egypt, we were no longer slaves to Pharaoh. Rather we had become slaves to HaShem. When we were saved from the decree of HaShem, we still remained as slaves to Achashveirosh. This teaching should leave us bewildered. Is it possible that for over two thousand years, in a certain sense, HaShem has not been a king? A different perspective of this idea would be that for over two thousand years, we have been slaves to the nations of the world. Yet, every week HaShem gives us the opportunity to throw off the shackles of slavery by entering into the Holy Shabbos, a day when all harsh judgments are removed, and we are free to serve HaShem properly. This thought should prompt us to repent our ways immediately, and then we will merit the day when HaShem alone will be king over us and the entire world.

Shabbos in Agadah

The Imrei Emes, the Gerrer Rebbe, writes (Ki Seitzei 5677) that it is brought in Tikkunei Zohar that on Shabbos we are prohibited from performing forty acts of labor minus one, and this number corresponds to the forty minus one lashes that one receives upon violating a negative commandment. One who is scrupulous to avoid performing one of the thirty-nine acts of labor on Shabbos does not require thirty-nine lashes. The Imrei Emes cites the Targum attributed to Yonasan who states that regarding lashes it is said (Devarim 25:3) viniklah achicho lieinecho, and your brother will be degraded in your eyes. The Targum renders the words to mean that your brother should not be ashamed. The Imrei Emes writes that this means that one should not be ashamed because of the lashes. Rather, one should be ashamed because of the sin that he has committed. On Shabbos, however, one can shame himself without actually being whipped. The Zohar states that the word Bereishis is an acrostic for the words yarei Shabbos¸ fear of Shabbos, and for the words yarei boshes, fear which leads to shame. Shabbos contains within it a chastisement to an understanding heart, and it is for this reason that one does not receive lashes on Shabbos.

Shabbos in Halacha

One can only return a fully cooked item that is removed from the blech on Shabbos while the food is warm. This means that it can still be enjoyed as a warm food or drink. Once cooled, however, the fully cooked item cannot be returned to the blech, as this would be deemed a new initial warming procedure. [Regarding liquids, once they are cooled, the prohibition of cooking also applies.]

Shabbos in Numbers and Words

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. It is fascinating to note that the word ledorosam forms an acrostic for the words dal rosam, remove the hot fiery coals, an allusion to the Gemara (Sanhedrin 65b) states that on Shabbos the fires of Gehinom rest and the wicked are granted respite from their punishment.

Shabbos: Ta’am HaChaim Ki Seitzei 5768

Is sponsored as a zechus lirifuah shileima

Yeruchem Shmuel Ben Dina bisoch shaar cholei Yisroel

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.

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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 4

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 4

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the seeming contradiction between the ideas that the function of prayer is to beseech HaShem for our physical needs, whereas Rabbeinu Bachye writes that one should not be contemplating materialism while praying.

Tefillah Thoughts

The answer to this apparent paradox can be found in the words of the Leshem Shivo Viachlama (Shaarei Haleshem, Chelek 1 Siman 2 Perek 2: Toarim). The Leshem writes that the Gemara (Brachos 63a) states that anyone who makes the Name of Heaven a partner in his troubles, they double his livelihood for him. The reason for this is because every good and every salvation that one receives is from the revelation of HaShem’s light from above. When one is lacking good down below, it is because the light from above is not able to descend below. Thus, one must make the Name of Heaven be a partner in his troubles, and one must pray for the sake of HaShem’s Name. When one is aware that he is not receiving from HaShem’s Light, he will then pray for HaShem’s Light to be revealed in the world and he will be doubly rewarded. The reason for this is because prayer has the power to penetrate all the barriers that are preventing the light from descending to this world. From the words of the Leshem we see why when one prays, he should not be focused on his material needs. Rather, one should pray for the desecration of HaShem’s Name in this world to be removed and then all the good will flow automatically from Above.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

If one had a need to relieve himself and prayed anyway, if he calculated that he could refrain from relieving himself for the time it takes to walk a parsah (seventy-two minutes) his prayer is valid. This would be the case even if when he began praying he felt that he could wait for this long, and after praying he relieved himself prior to this measurement of time. Nonetheless, he still has fulfilled his obligation of prayer. If, however, he would not be able to refrain for that long and he prayed anyway, his prayer is invalid and he must pray again. There are those who maintain that this ruling only applies to one who needs to defecate, whereas one who had to urinate would not have to pray again. There are those who disagree, and the Mishna Berurah does not render a ruling regarding this.

Tefillah Translated and Elucidated

Hashem ahavti meon baisecho umekom mishkan kevodecho, HaShem, I love the shelter of Your House and the place of Your glory’s residence. It is noteworthy that prior to this verse (Tehillim 26:8) it is said (Ibid verse 6) erchatz binikayon kapai vaasovivo es mizbachacho HaShem, I wash my hands in purity and circle around Your altar, HaShem. It would seem that in order for one to love HaShem’s House, i.e. a house of prayer, one must first prepare properly for prayer. One must first recognize that he is coming to pray before the King of all kings, and through sincere repentance, he can enter HaShem’s House and pray before Him. We find a precedent for this when HaShem instructed Yaakov to go up to Bais-el and make an altar there. It is said (Bereishis 35:2-3) vayomer Yaakov el baiso viel kol asher imo hasiru es elohei haneichar asher bisochichem vihitaharu vihachlifu simloseichem vinakumah vinaaleh Bais­-el vieeseh sham mizbeiach lakeil haoneh osi biyom tzarasi vayehi imadi baderech asher halachti, so Yaakov said to his household and to all who were with him, “Discard the alien gods that are in your midst; cleanse yourselves and change your clothes. Then come, let us go up to Bais-el; I will make there an altar to G-d Who answered me in my time of distress, and was with me on the road that I traveled. Thus, we see that Yaakov understood that the way to serve HaShem is by first preparing, and for that reason he requested that everyone first remove the alien gods from their midst.

Tefillah Tale

Rabbi Mordechai Kamenetzky writes: Noted attorney Robert Harris, Esq. of Woodmere, told me a wonderful story: A man once pleaded with the Al-mighty to bestow a bit of His abundance upon him. He implored and begged his Creator for long life and wealth. After all, the poor soul figured, G-d had an abundance of everything; why then, wouldn’t He spare something for a Jew in need. He entered a huge, empty synagogue on the Lower East Side and began to cry. “Ribono Shel Olam (Master of the universe),” he cried, “in the great extent of Your eternity what is a million years?” The man began to tremble. He imagined that he actually heard a response. “To Me a million years is just a mere second!" boomed a voice inside his mind. The man continued. “And,” he pleaded, “to the magnitude of Your great bounty, what, may I ask, is a billion dollars?” “A billion dollars is just a mere penny,” came the resonating reply. “Then,” begged the man, “can I not have just one of your pennies?” “Surely!” came the response. And then a pause. “But you must wait a mere second!” [Reprinted with permission from Torah.org]

Tefillah Test

Last week we posed the question: why do we recite in Shemone Esrei that HaShem is harotzeh bisshuvah, the One Who desires repentance? Repentance is a mitzvah in the Torah, so we should say that HaShem commands us to perform the mitzvah of repentance? One reader wrote, and I found this afterwards in the Avudraham, that the words harotzeh bisshuvah are based on the verse that states (Yechezkel 33:11) emor aleihem chai ani nium HaShem Elokim im echpotz bimos harashah ki im bishuv rasha midarko vichaya shuvu shuvu midarcheichem haraim vilamah samusu bais Yisroel, say to them: ‘as I live – the word of the Lord HaShem/Elokim – [I swear] that I do not desire the death of the wicked one, but rather the wicked one’s return from his way, that he may live. Repent, repent from your evil ways! Why should you die, O House of Israel?’ Thus, it would appear that there is a mitzvah of Teshuvah, and HaShem sincerely desires that we repent our ways so we can be close to Him. It is noteworthy that we find a similar idea regarding Torah study. There is a mitzvah to study Torah, and the Toras Kohanim (Bechukosai) states that HaShem desires that the Jewish People toil in Torah study.

This week’s question is, in the Shemone Esrei we begin all the blessings with a praise of HaShem or a request of HaShem. In which blessing do we begin with an action that we will perform? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 4

Is sponsored in honor of the Oseroff family for all they do for the community.

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to BirumOlam@gmail.com

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

And other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta’am HaChaim Shoftim 5768

Shabbos: Ta’am HaChaim Shoftim 5768

Shabbos in the Parashah

In this weeks parashah the Torah discusses the laws of appointing a king over the Jewish People. It is difficult for us to imagine in our times what it means to have a Jewish king, as the Jewish monarchy has been defunct for some two thousand years. Yet, in some sense we are required to fulfill this mitzvah of appointing a king, as every Jew must attempt to perform the mitzvos that are within his abilities. The Sefer HaChinuch (Mitzvah 497) raises an obvious question. We know that once Dovid HaMelech was anointed as king of the Jewish People, there was no longer a mitzvah to appoint a king. This being the case, how could there be a mitzvah for future generations to anoint a king? The Chinuch answers that the mitzvah is not limited to appointing a king. Rather, included in the mitzvah is to appoint a new king when necessary, to establish the kingship of an heir to the previous king, to fear the king and to conduct oneself with the king according to the Torah’s instructions. These facets of the mitzvah are certainly prevalent forever. This idea described by the Chinuch also has its applications in our daily lives. In our current exile we are under the yoke of the local government, and the Gemara (Brachos 17a) states that it is our will to perform HaShem’s will. However, we are held back because of the seor shebiisah, the yeast in the dough, i.e. the Evil Inclination, and the subjugation of the gentile kings. On Shabbos, however, we recite in Kegavna the words kad ayil Shabbsa ihi isyachadas viisparashas misitra achara vichol dinin misabrin minah, when the Shabbos arrives, she unified herself in Oneness and divests herself of the Other Side, [any trace of evil] all harsh judgments are removed from her. Thus, the Evil Inclination and the rule of the nations of the world cease to dominate us on the Holy Shabbos. Furthermore, the theme of Shabbos, which is reflected in the prayer of Kabbalas Shabbos which we recite at the onset of Shabbos, is the reign of HaShem, Who is the King of all kings. Thus, every week we are given the opportunity to, so to speak, appoint HaShem as our king, and no force in the world can prevent us from that wonderful opportunity. We are now in the month of Elul and we are preparing ourselves for the upcoming Days of Awe, when we will once again proclaim HaShem as our King and King of the whole world. It is worthwhile to reflect on the meaning of kingship and to realize that our true aspiration should be to have HaShem as our king, as we recite daily in Shemone Esrei hashivah shofteinu kivarishona viyoatzeinu kivatchila vihaseir mimenu yagon vaanacha umloch aleinu miheira atah HaShem livadcho bichesed uvirachamim, restore our judges as in earliest times and our counselors as at first; remove from us sorrow and groan; and speedily reign over us – You, HaShem, alone – with kindness and compassion.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Kirivu shushvinin avidu sikunin liapasha zinin vinunin im rachashin, draw near, beloved scholars, make preparations. To multiply delicacies, fish and fowl. Fish are deemed to be the prototype of species that multiply. The Medrash (Shochar Tov 92:1) states that on Shabbos everything is double. Thus, we are declaring that like the fish who multiply, so too on Shabbos all of our blessings are increased.

Shabbos in Tefillah

Shevach nosnim lo kol tziva marom, all the host above bestows praise on Him. We have explained in the past that the word shevach, meaning praise, is similar to the word sheva, literally translated as seven, but which also is similar to the word shefa, meaning abundance (the letters ayin and ches are interchangeable). The word tziva, literally translated as host, can also mean the gathering of the multitudes (See Ramban Bamidbar 1:3). Thus, here we are declaring that on Shabbos, there is a unique requirement that everyone gather to praise HaShem, and these multitudes consist of all the heavenly hosts and the Jewish People on earth.

Shabbos Story

Rabbi Mordechai Kamenetzky writes: Often the readers of Faxhomily and Drasha send in stories from anthologies or personal reminiscences that I might be able to use in future faxes. Here is one that I received not long ago, though, unfortunately, I do not have the name of the author. He related the following revealing story: I remember my wife’s grandfather of blessed memory. He was a shochet (butcher), a Litvishe Yid (Lithuanian Jew). He was a very sincere and honest Jew. He lived in Kentucky, and later in life he moved to Cincinnati. In his old age he came to New York, and that is where he saw Chassidim for the first time. There were not too many Chasidim in Kentucky and Cincinnati. Once he went to a heart doctor in New York. While he was waiting, the door opened and a distinguished Chasidic Rebbe walked in accompanied by his gabbai (personal assistant). It seems that the Rebbe had a very urgent matter to discuss with the doctor, who probably told him to come straight into the office. The gabbai walked straight to the door and ushered the Rebbe in to see the doctor. Before going in, the Rebbe saw my grandfather waiting there. The Rebbe went over to my grandfather and said, “I want to ask you a favor. I am going to be with the doctor just one minute, if it’s okay with you. If it’s not okay with you, I won’t go in. One minute is all I need.” My wife’s grandfather said okay, and the Rebbe went inside. He was in there for a minute or so, and then he came back out. The gabbai was ready to march straight out the door, but the Rebbe walked over to him again, and said, “Was it okay with you? I tried hard to make it short. I think it was just a minute or two that I was there. Thank you so much. I really appreciate it.” Later my wife’s grandfather said to me, “I don’t know much about Chassidim and Rebbes, but there’s one Rebbe that I could tell you is okay.”

Rabbi Kamenetzky writes further: Rav Yosef Poesner, was the son-in-law of the Nodeh B’Yehuda, the esteemed Rav of Prague. He was a brilliant scholar and an amazingly righteous individual. During his entire life, he seemed to be plagued by a nagging wife who would belittle him at every opportunity. After a brilliant lecture, she would come into the room, and belittle him. During meetings at which his opinion was prominently sought, she would serve the company food, but at the same time she made sure to deride him. During all these outbursts, he never said a word. He never defended himself. In fact, he hung his head low, as if to agree with her words of derision. Then, suddenly, he passed away. Hundreds came to the funeral. All of the gathered contrasted his greatness to the difficult life he had led, by being married to a shrew of a wife who was about to bury him. After the eulogies, his wife suddenly appeared before the coffin, crying uncontrollably. She begged his permission to speak and then burst into tears. “All these years,” she cried, “I fulfilled the adage that a loyal wife fulfills the wishes of her husband. And due to my loyalty and respect to you and your greatness, I did whatever you had asked me to. But now that you are in the world of the truth, I can finally say the truth.” She began to declare her respect for his greatness and humility, his piety and patience, his kindness and compassion. The people near the coffin were shocked to see this woman transformed into a loving, grieving widow. And then the true shock came. She continued her soliloquy. “Despite how difficult it was for me, I kept the promise and commitment you had asked me to make. Any time you were treated honorably, or were asked to fulfill a prestigious role, you told me to come in and belittle you as strongly as possible. You were afraid that the honor they afforded you would make you haughty. I only complied because that was your will!” “But now I can finally say the truth!” But that was only in front of people! “You know how much I appreciated and cherished you!” She continued to cry over the great tzaddik and lifelong companion she lost. The stunned grievers were shocked at the tremendous devotion of the Rebbetzin, who deemed herself a harrying nag all for the sake of her husband’s wishes. [Reprinted with permission from Torah.org]

Shabbos in Navi

Shmuel I Chapter 7

In this chapter we learn that following the return of the Aron, the Holy Ark, to Kiryas Yearim, the Jewish People were drawn after HaShem for twenty years. Shmuel then exhorted the people to forsake the idols that they had worshipped and to direct their hearts to HaShem alone. In this way they would be saved from the hands of the Plishtim. Shmuel then gathered the people together at Mitzpah and he prayed for them there, and the Jewish People drew water there and poured it out before HaShem, symbolic of their pouring out their hearts to HaShem. They fasted and confessed their sins to HaShem. The Plishtim heard that the Jewish People had gathered at Mitzpah and the Plishtim came to fight with the Jewish People. The Jewish People were afraid and requested that Shmuel pray to HaShem on their behalf. Shmuel offered a sacrifice and cried out to HaShem and HaShem answered him. Hashem thundered with a great noise and this confounded the Plishtim, and the Jewish People chased the Plishtim and struck them down. The Plishtim were defeated and all the days of Shmuel they no longer entered the borders of Israel. We see from this chapter how important it is to rely on HaShem to save us from our enemies. The Jewish People in the times of Shmuel had an army, but they were still afraid of the Plishtim. We must employ the special tool of prayer that is unique to the Jewish People to win over our enemies. Shabbos is a time when our enemies cannot penetrate our aura of holiness. The Zohar states that a Torah scholar is in the category of Shabbos. Shabbos and our Torah leaders serve as our protection from all evil.

Shabbos in Agadah

The Bais Yisroel, the Gerrer Rebbe, writes (Shoftim 5719) that the Chiddushei HaRim said that it is said (Shir HaShirim 6:3) ani lidodi vidodi li, I am to my Beloved and My Beloved is to me. The first letters of these four words spell the word Elul. The last letters are all the letter yud, which equal in gematria 40, and this alludes to the forty days from the beginning of Elul through Yom Kippur. Shabbos has a special power to bring one closer to HaShem, and Shabbos is the Name of HaShem. This idea is alluded to in the verse that states (Devarim 18:7) visheires bisheim HaShem Elokav, then he shall minister in the Name of HaShem. This can be interpreted to mean that he will reach a high level of spirituality. It is said ani lidodi, and perhaps the arousal from below is the catalyst for the arousal from Above and this is the meaning of ani lidodi vidodi li. It is also said (Shir HaShirim 2:16) dodi li vaani lo, my Beloved is to me and I am to my Beloved. Perhaps this alludes to Shabbos as on Shabbos the arousal from Above precedes the arousal from below. Through dodi li vaani lo comes the arousal from below, and this alludes to the first Shabbos in the month of Elul.

Shabbos in Halacha

One can only return a pot to the blech if the food has been completely cooked. ‘Completely cooked’ means that the food has been cooked to the degree that most people would eat it without requiring further cooking. One cannot return partially cooked food to a blech once it has been removed. This includes even food that has reached an edible state, known as the food of Ben Drusoai. One who returns such food to a blech violates the Biblical prohibition of cooking.

Shabbos in Numbers and Words

From the beginning of the month of Elul and continuing on through Sukkos we recite the chapter of Tehillim that begins with the words LeDovid HaShem ori, by Dovid, HaShem is my light. It is said (Tehillim 27:8) lecho amar libi bakishu fanai es panecho HaShem avakeish, in Your behalf, my heart has said, “Seek My Presence.” Your Presence, HaShem, do I seek. It is noteworthy that the words fanai es panecho equal in gematria the word Shabbos. This alludes to the idea that on Shabbos we are, so to speak, face to face with HaShem.

Shabbos: Ta’am HaChaim Shoftim 5768

Is sponsored in honor of the Oseroff family for all they do for the community.

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 and may we merit this year the speedy arrival of Moshiach Tzidkienu bimheira viyameinu amen.

Prepared by Rabbi Binyomin Adler.

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