Doreish Tov on Medrash Rabbah
Parashas Vayera 5769
48:1
The Medrash
The Medrash states that it is said (Bereishis 18:1) vayera eilav HaShem bielonei mamre vihu yosehiv Pesach haohel (kichom hayom) HaShem appeared to him in the plains of Mamre while he was sitting at the entrance of the tent in the heat of the day. It is said (Tehillim 18:36) vatiten li magen yishecho vimincho sisadeini vianvascha tarbeini, You have given me the shield of Your salvation; Your right hand has supported me, and You have treated me with great humility. The words vatiten li magen yishecho refers to Avraham. The words vimincho sisadeini refers to Avraham being saved from the fiery furnace, the famine and the battle with the kings. The words vianvascho tarbeini teaches us that HaShem, so to speak, bestowed Avraham with humility. Avraham was sitting and HaShem, so to speak, was standing. This is what is meant when it is said vayera eilav HaShem.
Question on the Medrash
Why did HaShem allow Avraham to sit while the Divine Presence, so to speak, was standing? Furthermore, why did HaShem demonstrate His humility, so to speak, specifically after Avraham had circumcised himself?
The deeper intention of the Medrash
The Medrash understands that when Avraham circumcised himself, he was undergoing a tremendous sacrifice. In addition to the physical discomfort, Avraham was also going “against the grain,” as it was not considered fashionable in those times to be circumcised. When a Jew acts in a manner that is beyond the laws of nature, HaShem responds in kind. The prophets usually portray HaShem as sitting on His Throne of Glory. When a Jew acts in a manner that goes beyond the laws of nature, however, HaShem, so to speak, descends from His Throne of Glory, and meets the person at his level. This idea is reflected in the Gemara (Megillah 31a) that states that where one finds HaShem’s Greatness, one finds His humility. When Avraham circumcised himself, HaShem viewed this as an act of greatness, and HaShem, so to speak, descended from His level of greatness and humbled Himself to stand, so to speak, before Avraham.
The lesson of the Medrash
We must learn from HaShem’s ways and stand in awe of those who perform acts of greatness. In truth, every second that one is cognizant of HaShem’s Presence in our lives is an act of greatness. Thus, it behooves us to respect every person who we observe following in the ways of HaShem.
Monday, November 10, 2008
Thursday, November 6, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 3
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
It is said (Bereishis 12:1) Vayomer HaShem el Avram lech lecho meiartzecho umimoladiticho umibais avicho el haaretz asher areka, HaShem said to Avram, “go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you.” The words lech lecho in at bash are lech lecho, as Rashi writes that HaShem was telling Avraham, go for your own benefit and for your own good. Thus, the words themselves imply that Avraham’s journeying would be solely for his own benefit and nothing else. ( I have seen many times that this idea is reflected in words where the at bash of the word is the word itself.)
Alternatively, the words lech lecho spell out the words kol kol, alluding to the idea that when Avraham journeys, he will have a son Yitzchak, and Avraham and Yitzchak are both alluded to in the word kol. Regarding Avraham it is said (Bereishis 24:1) viAvraham zakein ba bayamim vaHaShem beirach es Avraham bakol, now Avraham was old, well on in years, and HaShem had blessed Avraham with everything. Regarding Yitzchak it is said (Ibid 27:33) vayecherad Yitzchak charadah gedolah ad meod vayomer mi eifoh hu hatzad tzayid vayavei li vaochal mikol biterem tavo vaavarcheihu gam baruch yihyeh, then Yitzchak trembled in very great perplexity, and said, “Who –where – is the one who hunted game, brought it to me, and I partook of all when you had not yet come, and I blessed him? Indeed, he shall remain blessed!” Additionally, the word areka spells out the words eretz ratzon eretz kol. This alludes to the idea of what it is said regarding Eretz Yisroel (Yechezkel 20:6) tzvi hi lichol haaratzos, a splendor for all the lands. The word tzvi in Aramaic means ratzon, will. Furthermore, the Torah states (Devarim 8:9) that Eretz Yisroel is a land that lo sechsar kol bah, you will lack nothing there.
It is said (Bereishis 12:6) vihakinani az baaretz, the Canaanite was then in the land. These words can be interpreted homiletically. The Zohar states that Eretz Yisroel is called Eretz Canaan because the word Canaan is from the root word kana, which means humble. The word az equals in gematria 8, which reflects bris milah that is performed on the eight day of a child’s life. Rashi (Bereishis 17:2) writes that HaShem informed Avraham that inheriting Eretz Yisroel is predicated on the Jewish People performing Bris Milah. Thus, we can suggest that inheriting Eretz Yisroel is predicated on one humbling himself and on performing Bris Milah.
It is said (Bereishis 12:9) vayisa Avram haloch vinasoa hanegbah, then Avram journeyed on, journeying steadily toward the south. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face towards the south, as the menorah was positioned in the southern part of the bais HaMikdash. One who wishes to become wealthy should face towards the north, as the Shulchan was positioned in the northern part of the Bais HaMikdash. This verse alludes to this idea, as Avraham traveled south, i.e. Avraham sought to become wise, so he traveled towards the south. It is fascinating that the word hanegbah, toward the south, is equal in gematria to the word heichal, sanctuary (65) and the Menorah was positioned in the heichal.
It is said (Bereishis 15:1) achar hadevarim haeileh hayah divar HaShem el Avram bamachazeh leimor al tira Avram anochi magen lach sicharcha harbei meod, after these events, the word of HaShem came to Avram in a vision, saying, “fear not, Avram, I am a shield for you; your reward is very great.” The word magen in at bash is yarat. When Balaam attempted to curse the Jewish People, he was prevented from doing so by an angel. It is said (Bamidbar 22:32) vayomer eilav malach HaShem al mah hikisa es asoncha zeh shalosh regalim hinei anochi yatzasi lisatan ki yarat haderech linegdi, the angel of HaShem said to him, “for what reason did you strike your she-donkey these three times? Behold! I went out to impede, for you hastened on a road to oppose me. The angel was intimating to Balaam that you are attempting to curse a nation that is protected (magen) in the merit of Avraham.
The word ger, stranger, in at bash is ger, because a ger has only himself.
The Medrash (Bereishis Rabbah 60:7) states that initially Eliezer was a slave, but when he found Rivka who would become the wife of Yitzchak, he was transformed to the status of a blessed person. It is noteworthy that the name Eliezer, when scrambling the letters, spells out the words eved Avraham yatza licheirus zivug Rivka, Eliezer servant of Avraham went out to freedom (when he found) a match (for Yitzchak) Rivka.
The word Bereishis, when scrambling the letters, spells out the words ben rishon shel Avraham Yishmael teshuvah, the first son of Avraham Yishmael repented.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 3
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 12
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 12
Tefillah Thoughts
Praying after the Bais HaMikdash will be rebuilt
It is said (Yeshaya 56:7) vahaviosim el har kadshi visimachtim biveis tefillasi oloseihem vizivcheihem liratzon al mizbichi ki veisi beis tefillah yikareis lichol haamim, I will bring them to My Holy Mountain, and I will gladden them in My House of Prayer; their elevation-offerings and their feast-offerings will find favor on My altar, for My House will be called a house of prayer for all the peoples. This verse implies that after the future Bais HaMikdash will be built, there will still be a concept of payer. One must wonder, though, what will be the need of prayer once we have the Final Redemption? What is even more difficult to understand is that the Gemara (Megillah 18a) proves from this verse that after Moshiach ben Dovid arrives, then comes prayer. This statement of the Gemara indicates that prior to the arrival of Moshiach, we do not have true prayer. What is the meaning of this perplexing verse and the equally perplexing statement of the Gemara? Perhaps the idea that the Gemara is teaching us can be explained by the words of the Mabit that we have quoted here previously. The Mabit writes in Shaar HaTefillah (§17) that for the final redemption to occur, the Jewish People are required to offer many prayers. The Mabit goes on to explain why this is necessary. From the words of the Mabit we can understand that the Ultimate Redemption is a direct result of our prayers. Similar to the Medrash that states that the prayers of the Jewish People become part of HaShem’s crown, in a sense our prayers are what the Bais HaMikdash is comprised of. It is specifically for this reason that the Bais HaMikdash is referred to as a house of prayer. Furthermore, it is only after the arrival of Moshiach that we can finally see how our prayers had an effect. The joy that we will soon feel when Moshiach arrives with the Ultimate Redemption will be associated with the elation that we will have in knowing that all our prayers throughout the centuries have been answered. Hashem should allow us to pray with great intensity and merit the arrival of Moshiach Tzidkienu, speedily, in our days.
Tefillah Teachings
Washing the hands before praying
One who soiled his hands with mud should wash his hands with water if possible. This is the opinion of the Avi Ezri, whereas according to the Rosh, it is not clear that one would be required to wash his hands with water.
Tefillah Translated and Elucidated
Adon Olam
Bili reishis bili sachlis vilo haoz vihamisra, without beginning, without conclusion – His is the power and dominion. What is the significance of saying that HaShem has no beginning and no end? Does this make HaShem more powerful? Although it seems that this passage is very cryptic, perhaps one way to understand this is by analyzing how we view ourselves. We know where we come from and we know where we are headed. Regarding HaShem, if it can be said, there is no starting point and no ending point. One who even attempts to posit that HaShem began or HaShem ended is denying the infinite state of HaShem.
Tefillah Tale
The cry of an infant
Rabbi Levi Yitzchak of Berditchev once witnessed a man who was reciting his prayers at a quick pace, and he was mumbling the words in an unintelligible fashion. Reb Levi Yitzchak approached the man and mumbled some unintelligible syllables. “I am sorry, rabbi,” said the man, “but I did not understand what you said.” “If that is the case,” Reb Levi Yitzchak said, “why do you mumble your prayers in such an unintelligible manner? Recite your prayers in a way that they can be understood.”
The man responded, “when an infant cries out and utters unintelligible sounds, a stranger many not comprehend what the child is trying to say. A parent, however, is sensitive to the child’s cries and sounds and can understand what he wants. Similarly, G-d is my father and he understands even my mumbling.” Reb Levi Yitzchak was ecstatic with this answer, as he now had a new defense for the behavior of the Jewish People.
Tefillah Test
Redemption is constantly happening
Last week we posed the question: why is it important to recite geulah immediately prior to reciting Shemone Esrei? Perhaps one answer to this question is that the Shaarei Teshuvah (Orach Chaim 118) writes that when we recite in Shemone Esrei the words ki lishuasecho kivinu kol hayom, “for we hope for Your salvation all day long,” we should have in mind to request of HaShem that He save us from our daily trials and tribulations. Reciting these words is a proven method of salvation in difficult times. Thus, we see that salvation is not limited to the Ultimate Redemption. Rather, every miracle that HaShem performs for us is a microcosm of the Ultimate Redemption. It is for this reason that we mention redemption immediately prior to Shemone Esrei, as we demonstrate that every prayer of ours that HaShem answers is a form of redemption.
This week’s question is, which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? 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 12
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
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 Parashas Lech Lecho 5769
שבת טעם החיים פרשת לך לך תשס"ט
Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 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.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? 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 Lech Lecho5769
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Shabbos: Ta’am HaChaim Parashas Lech Lecho 5769
Avraham, the Jewish People, daas and Shabbos
Introduction
In this week’s parasha we find an interesting exchange between Avraham and HaShem. HaShem promises Avraham that He will give him the Land as an inheritance. Avraham responds (Bereishis 15:8) vayomar HaShem Elokim bamah eidah ki irashena, He said, “My Lord, HaShem/Elokim: Whereby shall I know that I am to inherit it?” Hashem responds (Ibid verse 9-13) vayomer eilav kicha li eglah mishuleshes…. Vayomer liAvram yodoa teida ki ger yihyeh zaracha bieretz lo lahem vaavadum viinu osam arba meios shanah, and he said to him, “ Take to Me three heifers…” and he said to Avram, “Know with certainty that your offspring shall be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years.” The Gemara (Nedarim 32a) states that because Avraham asked bamah eidah, “whereby shall I know that I am to inherit it?”, he was punished with yodoa teida, “Know with certainty…” One must wonder what Avraham did wrong by asking for a sign that his descendants would inherit the Land? Furthermore, even if we were to say that this question was inappropriate, why was Avraham punished so harshly that the Jewish People had to be enslaved to the Egyptians for four hundred years? Lastly, if HaShem sought to punish Avraham for his inappropriate question, why did He first instruct him regarding the taking of the animals to make the pact? It would seem unusual that if one wishes to punish someone that he makes a pact with him?
Understanding Daas
In order to answer these questions, we must first gain an insight into the concept called daas, literally translated as daas. When Avraham asked HaShem, “whereby shall I know that I am to inherit it?”, he certainly was not just saying, “HaShem, I need a sign that what You are promising me will come true.” Rather, Avraham was demonstrating to HaShem that he recognized that the gift of Eretz Yisroel is based on the Jewish People having a meaningful relationship with HaShem and His Torah. Nonetheless, Avraham posed this idea in a question statement, and this resulted in the Egyptian exile.
Daas is reflected in exile
HaShem informed Avraham that his descendants would be aliens in a land not their own – and they will serve them, and they will oppress them – four hundred years. Yet, HaShem revealed this to Avraham by prefacing this statement with the words yodoa teida, “know with certainty.” Why did HaShem use the same terminology that Avraham used when posing his question? The answer to this question is that HaShem was informing Avraham that his question necessitated a consequence, as he should have had more faith in HaShem than to ask this question. Nonetheless, the response was a way for HaShem to demonstrate his love for Avraham. This is evidenced later when HaShem wishes to inform Avraham that He will be destroying the city of Sodom and its surroundings. It is said (Bereishis 18:19) ki yidaativ limaan asher yitzaveh es banav vies baiso acharav vishamiru derech HaShem laasos tzedakah umishpat limaan havi HaShem al Avraham eis asher diber alav, “for I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.” Thus, we see that HaShem interacted with Avraham through the medium of daas. This theme of daas is extended to the Egyptian exile and its trials and tribulations. Prior to the end of the exile, after the Torah states that HaShem heard the cries of the Jewish People because of their enslavement, it is said (Shemos 2:25) vayar Elokim es binei Yisroel vayeida Elokim, G-d saw the Children of Israel; and G-d knew. Here again we see that the Torah uses the term of daas to refer to HaShem’s sympathy and commiseration, so to speak, with the Jewish People.
Daas is reflected in the Torah
The Jewish People were redeemed from Egypt and subsequently they received the Torah at Sinai. The Generation of the Wilderness is referred to as the dor deah, the Generation of Knowledge, as HaShem expressed His endearment to the Jewish People by providing them with a miraculous existence so that they could study His Torah in peace. Thus, we see that when HaShem informed Avraham that yodoa teida, know with certainty, He was hinting that despite the pain and suffering of the Egyptian exile, the Jewish People would emerge even more endearing to HaShem.
Summary
Let us return to answer the original questions that we posed. Avraham was punished because he displayed a lack of faith in the promise that HaShem made to him regarding inheriting the Land. Nonetheless, HaShem responded by instructing Avraham to take the animals so He could make a pact with Avraham. This pact reflected the great love that HaShem had for Avraham and for his descendants, the Jewish People. HaShem was demonstrating to Avraham that despite all the trials and tribulations that the Jewish People would undergo in exile, they would know that HaShem always loves them. HaShem gave the Jewish People the Torah so that no matter where they are in the course of history, they can always look into the Torah to be reminded that HaShem loves His Chosen People unconditionally.
The Shabbos connection
The Torah refers to Shabbos as daas as it is said (Shemos 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.’ The Sfas Emes (Ki Sisa 5631) explains that the essential meaning of the word Shabbos is that one attaches himself to the root of life as the six days of the weeks find their source of blessing in Shabbos. Furthermore, the actions of the Jewish People draw their sustenance from HaShem, and it is through Shabbos that this is made known. It is noteworthy that all opinions agree that the Jewish People received the Torah on Shabbos, as Shabbos is a time of daas. Furthermore, on Shabbos we commemorate the redemption from Egypt, as Shabbos is a time of daas, and on Shabbos we reflect on the original daas that HaShem bestowed upon us.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Twelve loaves for the Twelve Tribes of Israel
Shichinta tisatar bishis nahamei listar bivavin tiskatar vizinin dichnishin, may the Shechinah become a crown through the six loaves on each side through the doubled-six may our table be bound with the profound Temple services. This passage refers to the twelve loaves of the lechem hapanim, the Show-Bread, which were placed on the Shulchan, the Table, in the Bais HaMikdash. According to Kabbala, one should set his Shabbos table with twelve loaves, similar to the arrangement in the Bais HaMikdash. It is noteworthy that we declare that through this arrangement, the Shechinah, the Divine Presence, will be a crowning presence at our Shabbos table. Perhaps the idea expressed here is that the Jewish People consist of twelve tribes and by having twelve loaves on the Shabbos table, we are demonstrating that we wish HaShem to be our King when all of our nation will be unified as one.
Shabbos in Tefillah
The Greatness and Glory of HaShem
Shevach yikar ugedulah vichavod yitnu laKel melech yotzeir kol, praise, honor, greatness and glory let them render to G-d, the King Who fashioned everything. What is the meaning of these four expressions of praise? We have explained previously that the word shevach, praise, and the word sheva, seven, are similar, and the connotation of shevach is abundant praise, as the word sheva, literally translated as seven, also means abundance. Yikar and gedulah are always associated, as it is said (Esther 6:3) vayomer hamelech mah naasah yikar ugedulah liMordechai al zeh, the king said, “what honor or majesty has been done for Mordechai for this?” This expression is appropriate for Shabbos, when we recognize and praise HaShem’s Kingship. Kavod, translated as glory, would seem to be the culmination of the above praise, as we find that HaShem is referred to as the melech hakavod, the King of Glory.
Shabbos Story
Saved twice
August 9, 2001. A typical day in the center of Jerusalem. The hundreds of shops that line King George Street and Jaffa Road were buzzing with customers. Among them was Martin, an American businessman who had come to Israel for a few days to attend to some business. Martin gave a quick glance at his watch. He had missed breakfast at the hotel, and now that lunchtime was approaching, his stomach began to rumble. Maybe he could grab a quick bite before his next appointment. Seeing a religious-looking man, Martin stopped him and asked if he knew of a kosher restaurant in the vicinity. The man pointed to the Sbarro restaurant just a few doors away. Martin's initial relief was replaced by disappointment as soon as he entered and saw the long line reaching from the food counter almost to the glass doors.
Reluctantly, Martin took his place in line, checking his watch nervously every so often and wondering if he would be on time for his appointment. An older man standing in front of Martin noticed his impatience, and turning to him with a smile, said, “You look like you’re in a hurry. It will take at least a half-hour to get to the counter. If you like, I’ll keep your place in line, and meanwhile you can go and take care of whatever it is you have to do.”
“Really, you don’t mind?” Martin clearly sounded relieved. Looking out the window of the restaurant he could see the tall building on Jaffa Road where he was expected in a few minutes. After a quick mental calculation, he realized the timing was perfect for him. He would go and settle his business quickly, and then he would be free to eat a leisurely lunch.
Martin thanked the man in front of him and ran out of the restaurant. As the pedestrian traffic light was green, he crossed the street and made his way to the nearby office building, mentally ticking off all the things he still had to do that day. As he approached the building, without warning, he felt a huge shock wave and his ears rang from a deafening explosion. In the panic and confusion, Martin took cover in the nearest shop. There was a long moment of silence and then - pandemonium. The wails of countless sirens from ambulances, police and rescue units could be heard, and people from all directions began running in the direction from which Martin had come. The air was permeated with an overpowering scorched odor, and thick black smoke spread overhead.
Frightened and confused, Martin ran together with all the others. At first he did not understand what was going on, especially since everyone spoke in rapid-fire Hebrew. But after a minute or two, he caught one word that seemed to repeat itself over and over again: Sbarro.
The awareness hit Martin like a flash of lightning. That was the name of the restaurant he had just left. He would still have been standing there when the explosion occurred if not for the man who had stood in front of him and saved his place in line. In place of the modern, glass-fronted restaurant, there was only fire, smoke, twisted steel, rubble - and terror victims.
By nature unemotional and self-controlled, Martin broke down and cried, overcome by the tragedy that had just struck and the miracle of his rescue. His cell phone began ringing, but Martin did not even hear it. Everything that had seemed so important just a few minutes ago - his business, his meetings, all that he had to do were now as nothing...
He soon became aware of the extent of the tragedy: Nineteen killed -- five from one family -- and seven of them were young children and babies. There were 109 people injured, 12 seriously. Martin felt his heart contract as he envisioned the crowded restaurant before the explosion.
Martin wondered what had happened to the man who had been standing in front of him... It suddenly occurred to Martin that he did not know the man's name, and he only vaguely remembered what he looked like. How would he ever find out what had happened to him under those circumstances?
In his characteristically efficient manner, Martin asked the people who were standing near him for the names of the hospitals where the wounded had been taken, and jotted them down in his appointment book. He then hailed a cab and began his search. The scenes that met him at the various emergency rooms were difficult to watch. Victims and their families filled the rooms, and it was hard to make sense of anything.
Making his way from one emergency room bed to another, Martin was shaken to the core. He almost gave up, but was driven by the desire to see the person in whose merit he was standing on his feet and was not one of those hospitalized. Although it was not always possible to get a good look at a victim’s face, he was sure that he had not yet found the person he was looking for.
At the third hospital he visited, Martin suddenly found him. The man's head was bandaged and his eyes were closed, but Martin had no doubt that it was he. This was the one who, with his considerate gesture, had saved Martin from certain injury and possible death.
Martin managed to find out that the man's name was Yaakov; he had been seriously wounded and had been taken to the intensive care unit. He had many injuries caused by the nails that had been implanted in the bomb and he was in great pain. He was conscious but couldn't talk.
Martin was thankful that the man who had saved him was alive. Where there is life, he thought, there is always hope. He could not bear the thought of returning to New York without meeting his benefactor and thanking him in person. After hours of waiting, and feeling emotionally fatigued from the day's experiences, Martin decided to return to his hotel and try again the following day.
Early the next morning, he was gratified to hear that Yaakov's condition had stabilized. An hour later, he was allowed into the room to see him. Yaakov lay on his back, attached to tubes and machines, with his eyes open. At first he could not remember anything prior to the explosion, but after some prompting from Martin, he said that he did have a vague recollection of saving a place in line for an American businessman. It hadn't occurred to him that in doing so he had saved his life.
Martin could barely speak. He held Yaakov's hand and said, “Please, Yaakov, ask me for anything you want. I don't know how to repay you. I won't have any peace until I’ve shown you my appreciation...”
Yaakov spoke with difficulty, and his voice almost inaudible. “I lack for nothing, thank G-d. All I really need is a full recovery, and that depends on the One Above. Return to your family in peace and may we only hear good news from each other.”
Yaakov rested for a moment and then continued, “You know, I didn’t do anything out of the ordinary. Anyone else would have done the same. Give your appreciation to G-d, not to me.”
The monitor indicated that Yaakov was exerting himself too much, and the nurse asked Martin to leave the room. Martin stood up, took out one of his calling cards and placed it on Yaakov's night table. As he left the room he called out, “I left you my address and phone number. Please don’t hesitate to call me if you ever need anything. I give you my word that for as long as we both live, I will do anything I can for you.”
Yaakov’s son, who had been sitting next to his father, took the card and put it in his pocket. Yaakov closed his eyes and fell asleep. The conversation had left him totally exhausted. Martin said a final goodbye and left the hospital. He, too, felt drained.
The next day, Martin was on a plane headed back to New York... Martin’s family received him with great relief and joy. They made a “thanksgiving” meal, and Martin retold the story of his miraculous rescue. Not a day went by without him mentioning Yaakov in his prayers, and he only wished that he had asked for his phone number so that he could check up on his progress. Five weeks later, Martin received a phone call from Israel. It was Yaakov’s son. Martin inquired excitedly about Yaakov's health.
“We are hoping for the best,” Yaakov’s son said. “But he needs a complicated operation. The doctors recommend that the operation take place in a certain American hospital that specializes in this kind of surgery. They say that it could also be done in Israel, but the chances are better in the United States.
“At first we didn’t even consider the option of taking my father to America. We don't know a soul there and it seemed to be an impossibility. But then I remembered your card and what you said, and I decided to ask your opinion.”
Martin could barely restrain himself. “What’s the question?” he exclaimed. “Please don’t waste any time. Order plane tickets for your father and whoever will be accompanying him. You will be my guests. I’ll make all the arrangements for everything. Just fax me all the details and the medical documents, and I will call the hospital here and get in touch with the right doctors. Leave it to me. Just give me your number and call me as soon as you have your tickets. I will be waiting for you at the airport.”
From that moment on, Martin was a man with a mission. He put aside or postponed everything and dedicated himself to bringing Yaakov to the United States for surgery. He consulted various medical advisors and made appointments with a surgeon, paying all the costs himself. Since the operation would be performed outside of New York, he arranged accommodation for Yaakov's family close to the hospital. For the first time ever, Martin took time off from his work schedule so that he would be available to help Yaakov and his family. It was the least he could do.
A week later Martin sat with Yaakov's family in the waiting room of the prestigious medical center, while Yaakov underwent the complicated surgery that would hopefully repair the damage his system had suffered during the bombing. As he tearfully prayed for Yaakov, nothing was further from his mind than his business and its now empty office, located on the 80th floor of the Twin Towers in Manhattan.
The time was 8:30 in the morning and the date was September 11, 2001. Martin soon realized that once again Yaakov had been sent from on High to save his life.
This incredible story was told to the author by Rabbi Avraham Dov Auerbach, who heard it from a relative of the people in the story. All names have been changed to protect the privacy of those involved.
Reprinted with permission from Innernet [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 15
Observing Shabbos in its entirety
In this chapter we learn of the famously tragic incident where Shmuel instructed Shmuel by the word of HaShem to annihilate the nation of Amalek, and Shaul killed all the Amalekim except for Agag, the king of Amalek. Additionally, Shaul left alive the sheep and the cattle, and when Shaul was confronted by Shmuel for his misdeed, he defended himself by saying that he had fulfilled the word of HaShem. Shmuel informed Shaul that because of this act he would forfeit his kingship. The Gemara (Yoma 22b) teaches us when Shaul became king he was like a child who had never sinned. Nonetheless, he was held accountable for his actions regarding Amalek. We can learn a profound lesson from this incident. Hashem instructs us regarding His mitzvos and He gives us the capability to fulfill them in their entirety. An example of this is the Day of Shabbos, where we are expected to conduct ourselves for the entire day in a different manner than during the week. Our prayers are different, our meals are different, and our speech and walking is different. It would certainly behoove us to ensure that we do not desecrate this Holy Day by reading literature that is not suitable for Shabbos and by engaging in speech that is not related to HaShem’s Holy Day. HaShem should allow us to learn of the significance of Shabbos and to observe its many laws faithfully.
Shabbos in Agadah
Shabbos and Bris Milah join as a powerful force to subdue the Evil Inclination
The Bais Yisroel writes that regarding both Bris milah and Shabbos it is said ledorosam, for their generations. It would appear then that Shabbos aids in shemiras habris, safeguarding the covenant, and both Shabbos and Milah are referred to as an os, a sign. Milah is called a chosam, a seal, as a seal is what alleviates all protests regarding the validity of a document. Shabbos also contains this idea as on Shabbos the Evil Inclination is weakened and the protestors are silenced. This idea is reflected in the prayer of kegavna, where we recite the words umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievances fall together. Shabbos has the power for one to overcome his Evil Inclination and this leads to shemiras habris.
Shabbos in Halacha
Pots removed from the blech on Shabbos
If there is a real need, i.e. a pot of essential food, one is allowed to return, bidieved, even if the last two conditions (still in the hand and intent to return) are not followed. Thus, if one removed a pot of essential food from the blech on Shabbos and his intent was not to return it and he set it down, he would be allowed to return the pot to the blech. As mentioned previously, one can only rely on these leniencies if the first three conditions (blech, completely cooked food, still warm) exist.
Shabbos Challenge Question
Last week we posed the question: what is the association between Shabbos and teshuvah, repentance? The Sefarim write that the word Shabbos is derived from the word shav, return. The Sfas Emes writes that on Shabbos everything in creation returns to its roots. The Gemara (Pesachim 54a) states that teshuvah, repentance was created before the world was created. Thus, we see that everything in the world is predicated on repentance and the culmination of creation is Shabbos. It would follow, then, that prior to the onset of Shabbos one should repent wholeheartedly.
This week’s question is, what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? 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 Lech Lecho5769
is sponsored lizchus Refuah Shileima to all the cholei Yisroel, Shabbos hi milizok urefuah kiroavh lavo
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. I will be giving a class on the Agadata in Gemara Rosh HaShanah at Beis Haknesses HaGra on Sunday morning at 10 AM
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email, please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com
Wednesday, November 5, 2008
Doreish Tov on Medrash Rabbah Parashas Lech Lecho 5769 (2)
Doreish Tov on Medrash Rabbah
Parashas Lech Lecho 5769
39:2
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram, HaShem said to Avram… Rabbi Berachiah said that it is said (Shir HaShirim 1:3) lireiach shimanecha tovim shemen turak shimecho, like the scent of goodly oils is the spreading fame of your good deeds. Rabbi Berachiah said that Avraham could be compared to a flask of myrrh oil that was closed tightly with a seal and placed in a corner and did not emit a fragrance. Once the flask was moved it emitted a fragrance. Similarly, HaShem instructed Avraham, “travel from place to place and your name will become great in the world.”
Question on the Medrash
It appears from the words of the Medrash that HaShem wished that Avraham should travel so his name would become known throughout the world. What was the purpose of Avraham’s name becoming known throughout the world?
The deeper intention of the Medrash
I once heard an amazing insight into the statement of the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). The purpose of the chariot is to carry the rider. Similarly, the goal of the Patriarchs was that through their actions, they should be invisible and everyone should recognize the rider, i.e., HaShem’s Presence in the world. In a similar vein we can understand the meaning of the Medrash here. HaShem sought to proclaim His Name throughout the world, and He chose Avraham for this sacred mission.
The lesson of the Medrash
Every second of our lives we have the opportunity to be the chariot for the Divine Presence. It is up to us to remain behind the scenes and to allow HaShem’s Glory to be revealed throughout the world.
Parashas Lech Lecho 5769
39:2
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram, HaShem said to Avram… Rabbi Berachiah said that it is said (Shir HaShirim 1:3) lireiach shimanecha tovim shemen turak shimecho, like the scent of goodly oils is the spreading fame of your good deeds. Rabbi Berachiah said that Avraham could be compared to a flask of myrrh oil that was closed tightly with a seal and placed in a corner and did not emit a fragrance. Once the flask was moved it emitted a fragrance. Similarly, HaShem instructed Avraham, “travel from place to place and your name will become great in the world.”
Question on the Medrash
It appears from the words of the Medrash that HaShem wished that Avraham should travel so his name would become known throughout the world. What was the purpose of Avraham’s name becoming known throughout the world?
The deeper intention of the Medrash
I once heard an amazing insight into the statement of the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). The purpose of the chariot is to carry the rider. Similarly, the goal of the Patriarchs was that through their actions, they should be invisible and everyone should recognize the rider, i.e., HaShem’s Presence in the world. In a similar vein we can understand the meaning of the Medrash here. HaShem sought to proclaim His Name throughout the world, and He chose Avraham for this sacred mission.
The lesson of the Medrash
Every second of our lives we have the opportunity to be the chariot for the Divine Presence. It is up to us to remain behind the scenes and to allow HaShem’s Glory to be revealed throughout the world.
Monday, November 3, 2008
Doreish Tov on Medrash Rabbah Parashas Lech Lecho 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Lech Lecho 5769
39:1
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram lech lecho meiartzecho, HaShem said to Avram, “Go for yourself from your land… Rabbi Yitzchak said that it is said (Tehillim 45:11) shimi vas urii vihati azneich vishichi ameich, hear, O daughter, and see, and incline your ear; forget your people and your father’s house. Rabbi Yitzchak said that this can be compared to a person who was travelling and he saw a castle burning. He said to himself: “it seems that the castle does not have a ruler.” The owner of the castle than appeared to him and declared, “I am the owner of the castle.” Similarly, Avraham our Father said that perhaps the world does not have a ruler. HaShem appeared to him and declared, “I am the ruler of the castle.” It is said (Ibid verse 12) visav hamelech yafyeich ki hu adonayich, then the king will desire your beauty; for he is your master… This is what is meant when it is said vayomer HaShem el Avram, HaShem said to Avram…
The simple meaning of the Medrash
In the simple sense the Medrash is informing us that prior to this week’s parasha we have no mention of HaShem appearing to Avraham. The question then is, why did HaShem appear to Avraham now? The answer is that Avraham was travelling from place to place and he had not yet discovered that HaShem is the Creator and the Ruler of the world. Hashem then appeared to Avraham and informed him that He is the Ruler of the world.
The difficulty with the simple meaning of the Medrash
It is difficult to say that at this stage of his life Avraham did not have the knowledge that HaShem was ruling the world. What, then, does the Medrash mean when it states that Avraham questioned if the world has a ruler?
The deeper intention of the Medrash
The Medrash employs a verse from Tehillim to demonstrate HaShem’s desire of Avraham and of us, His Chosen Nation. The verse in Tehillim is interpreted to mean that the essence of listening is that one should not hear anything else and then he can hear the truth. The Sfas Emes writes that Avraham greatly desired that all of creation would turn themselves to HaShem, and HaShem informed Avraham that he must go for himself. This means that Avraham wished that no one in the world should defy HaShem’s will, and HaShem demonstrated to Avraham that the Jewish People will be the Chosen People and they will dominate the rest of the world. In the metaphor the burning castle reflects the idea that HaShem created many things in the world whose existence is through their negation. Avraham presumed that all forces in the world should be channeled to HaShem so nothing would be lost. Hashem informed Avraham that there are things that at present cannot be incorporated into HaShem’s will, so to speak, and one must distance himself from them.
The lesson of the Medrash
Every Jew has times when he wishes that HaShem would just destroy the evil and then he will be able to sit and study Torah and pray in a peaceful state of mind. The Sfas Emes teaches us based on the words of the Medrash that man must be constantly coming close to HaShem, and in order to do so one must distance himself from evil and cleave to what is good.
Parashas Lech Lecho 5769
39:1
The Medrash
The Medrash states that it is said (Bereishis 12:1) vayomer HaShem el Avram lech lecho meiartzecho, HaShem said to Avram, “Go for yourself from your land… Rabbi Yitzchak said that it is said (Tehillim 45:11) shimi vas urii vihati azneich vishichi ameich, hear, O daughter, and see, and incline your ear; forget your people and your father’s house. Rabbi Yitzchak said that this can be compared to a person who was travelling and he saw a castle burning. He said to himself: “it seems that the castle does not have a ruler.” The owner of the castle than appeared to him and declared, “I am the owner of the castle.” Similarly, Avraham our Father said that perhaps the world does not have a ruler. HaShem appeared to him and declared, “I am the ruler of the castle.” It is said (Ibid verse 12) visav hamelech yafyeich ki hu adonayich, then the king will desire your beauty; for he is your master… This is what is meant when it is said vayomer HaShem el Avram, HaShem said to Avram…
The simple meaning of the Medrash
In the simple sense the Medrash is informing us that prior to this week’s parasha we have no mention of HaShem appearing to Avraham. The question then is, why did HaShem appear to Avraham now? The answer is that Avraham was travelling from place to place and he had not yet discovered that HaShem is the Creator and the Ruler of the world. Hashem then appeared to Avraham and informed him that He is the Ruler of the world.
The difficulty with the simple meaning of the Medrash
It is difficult to say that at this stage of his life Avraham did not have the knowledge that HaShem was ruling the world. What, then, does the Medrash mean when it states that Avraham questioned if the world has a ruler?
The deeper intention of the Medrash
The Medrash employs a verse from Tehillim to demonstrate HaShem’s desire of Avraham and of us, His Chosen Nation. The verse in Tehillim is interpreted to mean that the essence of listening is that one should not hear anything else and then he can hear the truth. The Sfas Emes writes that Avraham greatly desired that all of creation would turn themselves to HaShem, and HaShem informed Avraham that he must go for himself. This means that Avraham wished that no one in the world should defy HaShem’s will, and HaShem demonstrated to Avraham that the Jewish People will be the Chosen People and they will dominate the rest of the world. In the metaphor the burning castle reflects the idea that HaShem created many things in the world whose existence is through their negation. Avraham presumed that all forces in the world should be channeled to HaShem so nothing would be lost. Hashem informed Avraham that there are things that at present cannot be incorporated into HaShem’s will, so to speak, and one must distance himself from them.
The lesson of the Medrash
Every Jew has times when he wishes that HaShem would just destroy the evil and then he will be able to sit and study Torah and pray in a peaceful state of mind. The Sfas Emes teaches us based on the words of the Medrash that man must be constantly coming close to HaShem, and in order to do so one must distance himself from evil and cleave to what is good.
Saturday, November 1, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 2
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
Noach in at bash is gematria 69, and yayin, wine, is gematria 70. Noach drank wine but was careless with his drinking. Yayin is gematria sod, secret, but Noach was one off from entering the sod of wine. (This is based on the Maharal who writes in Ner Mitzvah that heichal is in gematria 65 and Yavan, Greece, is gematria 66, and this teaches that Greece had one over the heichal.)
The teivah that Noach made was similar to the Aron, the Holy Ark, as the teivah only allowed in the animals that had remained faithful to their mates. Similarly, the Aron was used to test the women of Midian who had relations. It is noteworthy that it is said regarding the building of the teivah (Bereishis 6:14) vichafrta osah mibayis umichutz bakofer, and cover it inside and out with pitch. The cover of the Aron is called the kapores. Alternatively, the purpose of the teivah was to allow Noach to lead an insulated life for a year and when he exited he brought sacrifices, which are a kaparah, an atonement.
The Baal HaTurim writes that HaShem told Noach (Ibid verse 13) keitz kol basar ba lifanai, the end of all flesh has come before Me, and the word keitz is in gematria 190. This alludes to the idea that the Flood would be for 190 days, 40 of rain and 150 days that the water rose. It is noteworthy that it is said (Ibid verse 14) kinim taaseh es hateivah, make the Ark with compartments, and the word kinim (spelled without a yud) is also in gematria 190.
It is said (Ibid verse 16) tzohar taaseh lateivah, a window shall you make for the Ark. The first letters of the words spell the word tatzil, you shall save (without the yud) alluding to the idea that the teivah saved Noach and his family. Additionally, the last letters of those words spell the word hahar, the mountain, alluding to the idea that the Ark would come to rest on the mountains of Ararat and then Noach would open the window.
The Torah states that HaShem instructed Noach to make the teivah and then one hundred and twenty years later he entered the teivah. It would follow that the instruction to build the teivah occurred in Tishrei or shortly afterward. This is hinted to in the verse that states (Ibid verse 21) viatah kach lecho mikol maachal asher yeiacheil viasafta eilecho, and as for you, take yourself of every food that is eaten and gather it in to yourself. The word viasafta alludes to Sukkos, which is referred to in the Torah as chag haasif, the Festival of Ingathering. Additionally, the words mikol maachal asher yeiacheil allude to the idea that one should adorn his Sukkah with food items.
The name Terach, when scrambling the letters, can read rasach, anger. This alludes to the idea that Rashi writes (Ibid 11:32) that until Avraham came along, there was anger in the world.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
is sponsored anonymously
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa: Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
Noach in at bash is gematria 69, and yayin, wine, is gematria 70. Noach drank wine but was careless with his drinking. Yayin is gematria sod, secret, but Noach was one off from entering the sod of wine. (This is based on the Maharal who writes in Ner Mitzvah that heichal is in gematria 65 and Yavan, Greece, is gematria 66, and this teaches that Greece had one over the heichal.)
The teivah that Noach made was similar to the Aron, the Holy Ark, as the teivah only allowed in the animals that had remained faithful to their mates. Similarly, the Aron was used to test the women of Midian who had relations. It is noteworthy that it is said regarding the building of the teivah (Bereishis 6:14) vichafrta osah mibayis umichutz bakofer, and cover it inside and out with pitch. The cover of the Aron is called the kapores. Alternatively, the purpose of the teivah was to allow Noach to lead an insulated life for a year and when he exited he brought sacrifices, which are a kaparah, an atonement.
The Baal HaTurim writes that HaShem told Noach (Ibid verse 13) keitz kol basar ba lifanai, the end of all flesh has come before Me, and the word keitz is in gematria 190. This alludes to the idea that the Flood would be for 190 days, 40 of rain and 150 days that the water rose. It is noteworthy that it is said (Ibid verse 14) kinim taaseh es hateivah, make the Ark with compartments, and the word kinim (spelled without a yud) is also in gematria 190.
It is said (Ibid verse 16) tzohar taaseh lateivah, a window shall you make for the Ark. The first letters of the words spell the word tatzil, you shall save (without the yud) alluding to the idea that the teivah saved Noach and his family. Additionally, the last letters of those words spell the word hahar, the mountain, alluding to the idea that the Ark would come to rest on the mountains of Ararat and then Noach would open the window.
The Torah states that HaShem instructed Noach to make the teivah and then one hundred and twenty years later he entered the teivah. It would follow that the instruction to build the teivah occurred in Tishrei or shortly afterward. This is hinted to in the verse that states (Ibid verse 21) viatah kach lecho mikol maachal asher yeiacheil viasafta eilecho, and as for you, take yourself of every food that is eaten and gather it in to yourself. The word viasafta alludes to Sukkos, which is referred to in the Torah as chag haasif, the Festival of Ingathering. Additionally, the words mikol maachal asher yeiacheil allude to the idea that one should adorn his Sukkah with food items.
The name Terach, when scrambling the letters, can read rasach, anger. This alludes to the idea that Rashi writes (Ibid 11:32) that until Avraham came along, there was anger in the world.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 2
is sponsored anonymously
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa: Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
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