שבת טעם החיים פרשת חיי שרה תשס"ט
Shabbos: Ta’am HaChaim Parashas Chaye Sara 5769
Friday night angels
Introduction
In this week’s parashah we find a fascinating idea contained in the episode where Eliezer embarks on a mission to find a wife for his master, Avraham’s son Yitzchak. Upon arriving at the home of Lavan, the father of Rivka, it is said (Bereishis 24:31) vayomer bo beruch HaShem lamah saamod bachutz vianochi pinisi habayis umakom lagemalim, He said, “Come, O blessed of HaShem! Why should you stand outside when I have cleared the house, and place for the camels?” The Medrash (Bereishis Rabbah 60:7) states that when Lavan told Eliezer, “come, O blessed of Hashem,” Eliezer departed from the status of being cursed and became blessed. Eliezer merited this promotion to being blessed because he had served Avraham faithfully.
The blessing of the wicked
What is amazing about this idea is that Lavan, who was a very wicked man, was the vehicle for such a great blessing. Yet, we should not be surprised by this, as later on in history, we find that Balaam, the archenemy of the Jewish People, sought to curse the Jewish People. HaShem did not let Balaam curse the Jewish People. Rather, HaShem coerced Balaam to bless the Jewish People. What is so phenomenal about this is that according to the Gemara and the Medrash, Balaam was either a son of Lavan or, according to some opinions, Balaam was Lavan himself. Thus, we see that the wicked are deprived of cursing the righteous and are required to bless them.
The bad angel transforms to being a good angel to bless Yaakov
Furthermore, the Shelah (Vayishlach Torah Ohr) writes that the angel of Esav was disguised in a physical form so that he could battle with Yaakov. When Yaakov was victorious over the angel, the bad side of the angel was covered over and he was transformed into a good angel. Once he was transformed to being good he was forced to answer Amen and bless Yaakov and concede the blessings that Yitzchak had proffered on Yaakov.
Why the wicked must bless the Jewish People
The Gemara (Shabbos 119b) states that two angels, one good and one bad, escort a person home on Friday night. When the person arrives home and finds his lamp burning, the table set and his bed made, the good angel declares, “may it be HaShem’s will that it should be this way the next Shabbos as well.” The bad angel is then forced to answer “Amen” against his will. The Ohr HaChaim (Bamidbar 23:24) and Rabbeinu Bachye (Ibid verse 10) write that Balaam was akin to the bad angel, and thus Balaam was forced to bless the Jewish People against his will. Thus, the idea that the wicked must bless us is not merely an anomaly. Rather, the blessing of the wicked is a function of our existence.
The Shabbos connection
Why is it that specifically on Friday night the good angel and the bad angel escort us home and determine whether we are deserving of blessing or, Heaven forbid, the opposite? It would appear that the reason for this is because the entire week we struggle with foreign influences and the forces of evil. It is well known that prior to ones death the Evil Inclination makes one last powerful attempt to discourage a Jew from believing in HaShem. Similarly, with the onset of Shabbos the forces of evil make one last attempt to dissuade a Jew from testifying through Shabbos that HaShem created the world in six days. When the bad angel sees that the Jew has prepared properly for Shabbos, he has no choice but to concede defeat and then the Jew is given the opportunity to delight in the Holy Shabbos. HaShem should allow us to be cognizant of this weekly struggle and to do our utmost in preparing for Shabbos. When we prepare properly for Shabbos, HaShem will certainly allow the good angel to be victorious and this will facilitate our proper observance of Shabbos every week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of contentment, joy and light
Menuchah visimcha ohr layehduim, contentment and gladness and light – for the Jews. The composer commences this popular zemer with these inspiring words that highlight the Holy Shabbos. Shabbos is a day of contentment, when we rest from the physical struggles of the week and we are completely engaged in spiritual pursuits. Shabbos is a day of joy, because there is no greater joy than being able to serve HaShem without obstacles. Additionally, Shabbos is a day of light, because when we are separated from the weekday and from the nations of the world, it is akin to what occurred by the plague of darkness that afflicted the Egyptians. Regarding that plague it is said (Shemos 10:23) lo rau ish es achiv vilo kamu ish mitachtav shiloshes yamim ulichol binei Yisroel hayah ohr bimoshvosam, no man could see his brother nor could anyone rise from his place for a three-day period; but for all the Children of Israel there was light in their dwellings.
Shabbos in Tefillah
Sanctifying HaShem’s Name through Shabbos
Shimcha HaShem Elokeinu ysikadash, May your Name, Hashem our G-d, be sanctified. We are familiar with the concept of Kiddush HaShem, sanctifying HaShem’s Name. The Zohar states that Shabbos is referred to as shalom, peace, and this is one of the Names of HaShem. Thus, here we are declaring that through Shabbos, HaShem’s Name, shalom, will be sanctified.
Shabbos Story
I received this story from a reader who heard it at the Parenting Expo hosted by Priority 1. Dr. Pelcovitz related the following incident:
Dr. Pelcovitz is familiar with an older Chassidic woman who is a widow with many children. This woman educates her children to perform various acts of kindness
It happened one day that the family of this widow heard of a blind woman who had moved into the building across the street. This blind woman was over sixty years old and had no family or friends to look after her. The widow struck up a relationship with the blind woman and one day the widow told her nine year old daughter, who was on the shy side, that her project is to read aloud to the blind woman twice a week.
The child did as her mother instructed her, and after a few months of the blind woman and the girl getting acquainted, the blind woman told the girl, “I want you to know that in two years I will be able to see!”
The girl was taken aback by this statement. “What do you mean?” she asked the blind woman.
“Well,” responded the blind woman, “I have been blind since birth, but the doctors informed me that my blindness was correctable. Unfortunately, until recently I could not afford the surgery. Soon, however, I will turn sixty five years old and I will collect Social Security, and then I will be able to save enough money to have the surgery performed.”
The girl did not respond to the woman’s declaration and she did not even mention the conversation to her mother.
The next day, this little shy girl who usually mumbled more than she talked, went from class to class mumbling, “I am collecting for a blind woman who requires surgery.”
The following day the girl returned to the blind woman and she announced, “Mrs. Schwartz, Mrs. Schwartz, I have the money!”
The girl then proceeded to take the blind woman to a religious ophthalmologist whose practice was around the corner. “I have eighty-three dollars for this blind woman who requires surgery so that she can see!” the girl exclaimed to the doctor. The doctor took the crumpled up envelope and smiled as he counted the eighty-three single dollar bills which he then placed in his pocket.
The doctor then proceeded to examine the woman and upon completing the examination, he looked at her and proclaimed, “Mrs. Schwartz, there is no reason for you to remain blind. I can take care of your condition.”
The doctor then scheduled Mrs. Schwartz for surgery and for the subsequent rehab which would allow her to learn how to see. The surgery was a success and Mrs. Schwartz regained her eyesight.
After some time, Mrs. Schwartz returned to her apartment. When Mrs. Schwartz went to the shy little girl’s mother to thank her for what her daughter had done, the widow was shocked, as the daughter had not disclosed her generous deed.
The girl’s mother was overjoyed at the good news, but she also felt that she had a debt to pay the doctor. The widow went to the doctor’s office and waited to see him. When the doctor let her in, the widow said, “I cannot thank you enough for what you did for this blind woman. How often does it happen that someone can help restore another person’s eyesight? I promise you that I will pay you back for this kindness that you have performed. It may take me ten or fifteen years, but I promise you that I will pay you back.”
The doctor smiled at the widow and said, “Please do not be concerned.” The doctor then reached into his pocket and pulled out the crumpled up envelope that contained the eighty-three dollar bills inside. “Whenever I am having a tough day,” the doctor said, “I reach into this pocket and I feel those eighty-three dollar bills and that restores my faith in people. That is all I need.”
Rav Meir Shapiro’s Mother Cries,
“Meirel, Meirel”
The Gaon Rav Meir Shapiro, zt”l, the Rav of Lublin, once told a childhood story about his mother. “When I was a boy, my family was forced to move several times from house to house. We also moved from city to city. The constant moving did not disturb my mother’s equilibrium; only one thing would bother her – my bittul Torah!”
“On one occasion, as we were again preparing to move, my mother had an idea. She contacted the melamed of the town to which we were moving, and arranged that he would meet me by the gate of the city. He would then be able to learn with me immediately when we arrived at the town.”
“When we finally reached our destination, we searched and searched, but the melamed was not there. My mother sat down next to the wagon and cried for a long time. I tried to calm her down by saying, ‘Mommy, Mommy, why are you crying, I’ll learn tomorrow!’”
“My mother answered, ‘Meirel, Meirel, You don’t yet know how to appreciate the meaning of bittul Torah of one day!” (Chaim Sheyeish Bahem) [Reprinted with permission from Revach.net]
Shabbos in Navi
Shmuel I Chapter 17
Wishing Good Shabbos vanquishes our enemies
In this chapter we learn of the famous battle between Golius (Goliath) and Dovid, where young Dovid slung a stone at Golius and killed him. The details of this incident are sensational and the reader is encouraged to read the entire chapter in detail. There is one theme, however, that must be understood from this chapter. Dovid declared to the Philistine, “(Shmuel I 17:45) you come to me with a sword, a spear, and a javelin – but I come to you with the Name of HaShem, Master of Legions, the G-d of the battalions of Israel, that you have ridiculed.” The nations of the world rely on their might to be victorious, whereas the Jewish People utter the Name of HaShem and defeat their enemies. As we have mentioned previously, Shabbos is the Name of HaShem, and by wishing each other Good Shabbos, we are in a sense defeating our enemies. Every action that we perform for the sake of the Holy Shabbos allows us to vanquish the evil forces, the foreign influences and our enemies in the outside world.
Shabbos in Agadah
Going from Shabbos into the week and Shabbos is the blessing for all six days of the week
In the prayer of Lecho Dodi we recite the words likras Shabbos lichu vineilcha, to welcome the Shabbos, come let us go. The Lev Simcha writes that this means that we ascend higher and higher. Alternatively, the Lev Simcha writes, we are declaring that we should continue for the following week, as the Zohar states that the six days of the week are blessed through the Shabbos. Regarding spiritual matters, it is clear that all upper and lower blessings are dependent on Shabbos. The reason for this is because Shabbos is the source of all blessings. This explains the blessing that HaShem bestowed upon Avraham, as it is said (Bereishis 24:10) vaHaShem beirach es Avraham bakol, and HaShem had blessed Avraham with everything. The Sfas Emes explains that the words vaHaShem beirach allude to the idea that HaShem blessed with Shabbos, as all the blessings are dependent upon Shabbos.
Shabbos in Halacha
Removing a pot from a blech by mistake
If one mistakenly removed the wrong pot from the blech, he is allowed to return it to that spot, even if he had it set it down with the intention of not returning it. An example of this would be if on Friday night one assumed that the cholent pot was the soup pot, and upon removing the pot from the blech, he set it down with the intention of not returning it. In such a situation he is allowed to return the pot to the blech. This ruling, however, only applies if the food is completely cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: why do we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul? Perhaps one answer to this question is that although everything on Shabbos is doubled, we are expressing the idea that the extra soul that a Jew has on Shabbos is not merely a replica of the soul that he has during the week. Rather, the second soul is higher and more exalted than the soul that the Jew has during the week. In a similar vein, the Sfas Emes writes that during the week, the soul and the body are equal, and the soul must battle against the body, whereas on Shabbos, the body is subdued by the soul, which has the upper hand on Shabbos.
This week’s question is, is there an association between the candles that are lit with the onset of Shabbos and the candle that we light by Havdalah, and what is the association? 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 Chaye Sara 5769
Is sponsored by
Mrs. Betty Gasner of Oak Park, MI
In loving memory of her dear mother Tova bas Yaakov (Mrs. Tonia Gelber) on her yahrtzeit,
כ"ח מרחשון
and lirifuah shileima Daniel Eitan ben Chana Shifra bisoch shaar cholei Yisroel
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.
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
Thursday, November 20, 2008
Saturday, November 15, 2008
Doreish Tov on Medrash Rabbah Parashas Chaye Sara 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Chaye Sara 5769
58:1
The Medrash
The Medrash states that it is said (Bereishis 23:1) vayihyu chaye Sara meah shanah, Sara’s lifetime was one hundred years... this is what is said (Tehillim 37:18) yodeia Hashem yimei temimim vinachalasam liolam tihyeh, HaShem knows the days of the perfect, their inheritance will be forever. Just like the righteous are perfect, so too their years are perfect. Sara at twenty years old was as beautiful as she was when she was seven years old. Furthermore, Sara at one hundred years old was like she was at twenty years old regarding sin. Alternatively, the words yodeia Hashem yimei temimim refers to Sara who was perfect in her deeds. Rabbi Yochanan said that Sara was like a perfect calf. The words vinachalasam liolam tihyeh, is as it is said vayihyu chaye Sara. What is the necessity to state the words shinei chaye Sara, the years of Sara’s life, at the end of the verse? This teaches us that HaShem cherishes the years of the righteous in this world and in the World to Come.
Question on the Medrash
What is the lesson that the Medrash is teaching us? What does it mean that the years of the righteous are perfect? Is it not sufficient to say that Sara was perfect in her lifetime? Furthermore, why does the Medrash state that Sara was like a perfect calf? How does this analogy relate to Sara?
The deeper intention of the Medrash
We know that the purpose of every second of life is to come to a greater recognition of HaShem and His greatness. One accomplishes this by studying Torah and performing mitzvos. One must wonder, then, how anyone can reach a level of perfection, if every day is a new challenge in serving HaShem. The Medrash here provides the answer to this question. When one accounts properly for his “years,” i.e. the time that he spends in this world, then he is considered to have reached a level of perfection. This can be compared to a perfect calf. Although a calf will grow up to be a cow, the calf in its present stage is deemed to be perfect because its growth process is potentially perfect. Similarly, the righteous person who uses his time correctly when he is young is potentially perfect. Thus, Sara at every stage of her life was potentially perfect, and she completed her life in a state of perfection.
The lesson of the Medrash
The goal of life is to reach a state of perfection, but we must realize that every second of life is an experience in potential perfection. When one stumbles in his service of HaShem, he can still rise back up and continue in his potentially perfect service of HaShem. It is for this reason that it is said (Yeshaya 60:21) viameich kulam tzaddikim, your people will all be righteous. How is it possible that every Jew is righteous, if every Jew sins at some point in his life? The answer is that we are all potentially prefect and righteous, and our misdeeds do not prevent us from becoming perfect and righteous.
Parashas Chaye Sara 5769
58:1
The Medrash
The Medrash states that it is said (Bereishis 23:1) vayihyu chaye Sara meah shanah, Sara’s lifetime was one hundred years... this is what is said (Tehillim 37:18) yodeia Hashem yimei temimim vinachalasam liolam tihyeh, HaShem knows the days of the perfect, their inheritance will be forever. Just like the righteous are perfect, so too their years are perfect. Sara at twenty years old was as beautiful as she was when she was seven years old. Furthermore, Sara at one hundred years old was like she was at twenty years old regarding sin. Alternatively, the words yodeia Hashem yimei temimim refers to Sara who was perfect in her deeds. Rabbi Yochanan said that Sara was like a perfect calf. The words vinachalasam liolam tihyeh, is as it is said vayihyu chaye Sara. What is the necessity to state the words shinei chaye Sara, the years of Sara’s life, at the end of the verse? This teaches us that HaShem cherishes the years of the righteous in this world and in the World to Come.
Question on the Medrash
What is the lesson that the Medrash is teaching us? What does it mean that the years of the righteous are perfect? Is it not sufficient to say that Sara was perfect in her lifetime? Furthermore, why does the Medrash state that Sara was like a perfect calf? How does this analogy relate to Sara?
The deeper intention of the Medrash
We know that the purpose of every second of life is to come to a greater recognition of HaShem and His greatness. One accomplishes this by studying Torah and performing mitzvos. One must wonder, then, how anyone can reach a level of perfection, if every day is a new challenge in serving HaShem. The Medrash here provides the answer to this question. When one accounts properly for his “years,” i.e. the time that he spends in this world, then he is considered to have reached a level of perfection. This can be compared to a perfect calf. Although a calf will grow up to be a cow, the calf in its present stage is deemed to be perfect because its growth process is potentially perfect. Similarly, the righteous person who uses his time correctly when he is young is potentially perfect. Thus, Sara at every stage of her life was potentially perfect, and she completed her life in a state of perfection.
The lesson of the Medrash
The goal of life is to reach a state of perfection, but we must realize that every second of life is an experience in potential perfection. When one stumbles in his service of HaShem, he can still rise back up and continue in his potentially perfect service of HaShem. It is for this reason that it is said (Yeshaya 60:21) viameich kulam tzaddikim, your people will all be righteous. How is it possible that every Jew is righteous, if every Jew sins at some point in his life? The answer is that we are all potentially prefect and righteous, and our misdeeds do not prevent us from becoming perfect and righteous.
Thursday, November 13, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 4
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
It is said (Bereishis 18:1) vayera eilav HaShem bieilonei mamre vihu yosheiv 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. The Gemara (Eiruvin 19a) states that Avraham sits at the entrance of Gehinom and does not allow anyone who is circumcised to enter into Gehinom. The Baal HaTurim here mentions that there are a few hints to this Gemara in this verse. It is noteworthy that the first letters of the words pesach haohel are pey and hey, which equal in gematria 85, and the word milah, circumcision, also equals in gematria 85. Furthermore, the word mamre can be interpreted to mean speech, similar to the word maamar. It is said (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over your word, like one who finds abundant spoils. The Gemara (Shabbos 130a) interprets the word imrasecho to be alluding to the mitzvah of milah.
The Medrash (Tanchumah Vayera §4) states that in the merit of Avraham having the angels recline under the tree, his descendants merited the mitzvah of Sukkah. It is noteworthy that it is said that HaShem appeared to Avraham in elonei mamre, and the word bieilonei is equal in gematria to the word bisukkoh (93). Furthermore, the word bieilonei can also mean a tree.
The word kichom hayom, meaning heat of the day, in at bash (where aleph is taf, bais is shin etc.) is in gematria 100. Perhaps this alludes to the idea that Rashi writes later (18:10) that the angels promised Avraham that in exactly a year from now he would have a son born to him. Avraham circumcised himself when he was ninety years old, and Yitzchak was born when Avraham was one hundred years old. Thus, the verse is stating that when Avraham will be kichom, one hundred years old, he will have a son, exactly one year from “this day.”
There are numerous allusions to Matan Torah in the beginning of the parashah. One interesting allusion is that the word maher, hurry, appears three times (18:6 and in verse 7) and the word maher can also be read as meihar, from the mountain (see Rashi Taanis 29a s.v. viamar Rabbi Chanina). This alludes to the giving of the Torah which was in the third month, Sivan. Another allusion to this idea is because it is said (Bereishis 18:6) mahari shelosh siim kemach, hurry! Three se’ahs of meal. The word kemach alludes to sustenance, as the Mishna (Avos 3:17) states im ein kemach ein Torah, if there is no flour, i.e. sustenance, there is no Torah.
It is said (Bereishis 18:7) viel habakar ratz Avraham, then Avraham ran to the cattle. The Baal HaTurim writes that the words viel habakar ratz can be read viel hakever ratz, Avraham ran to the burial place. This alludes to the Medrash (Pirkei D’Rabbi Eliezer §36) that states that the sheep ran away from Avraham into the Mearas Hamachpeila. It is noteworthy that the word habakar can also spell the word Rivka. This alludes to the idea that everyone is running to the kever, i.e. the Mearas Hamachpeila. Avraham is running there and later Yitzchak will take a wife, Rivka, and they will also be buried in Mearas Hamachpeila. In the end Esav will also desire a burial place in the Mears Hamachpeila, and Naftali will “run” to Egypt to fetch the document that declares explicitly that Esav sold his rights to the burial place in Mearas Hamachpeila (Sota 13a).
It is said (Bereishis 18:11) lamah zeh tzachaka Sarah leimor, why is it that Sarah laughed. The first letters of the words lamah zeh equal in gematria 37, and this alludes to the idea that Sarah will give birth to Yitzchak when she will be 90 years old, and 37 years later she will die.
It is said (Bereishis 18:15) lo tzachakti, I did not laugh. The word tzachakti contains the word Yitzchak and the letter taf, which is 400 in gematria. This alludes to the idea that Rashi mentions (Ibid 15:13) that the decree of enslavement began when Yitzchak was born, and four hundred years later the Jewish People left Egypt. Thus, after four hundred years there will be laughter and rejoicing upon the redemption.
The word used for the destruction of Sodom is mahpeicha, an upheaval. It is noteworthy that the word Sodom (104) is equal in gematria to the word hafach, turn over (105).
Avraham wished to offer Yitzchak as a sacrifice, and this incident is known as the Akeidah. It is fascinating that the word akod in gematria equals 180, the years that Yitzchak lived. Furthermore, it is said (Bereishis 22:9) vayasem oso mimaal laeitzim, and he placed him on the altar atop the wood. The word mimaal is also in gematria 180.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
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 4
It is said (Bereishis 18:1) vayera eilav HaShem bieilonei mamre vihu yosheiv 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. The Gemara (Eiruvin 19a) states that Avraham sits at the entrance of Gehinom and does not allow anyone who is circumcised to enter into Gehinom. The Baal HaTurim here mentions that there are a few hints to this Gemara in this verse. It is noteworthy that the first letters of the words pesach haohel are pey and hey, which equal in gematria 85, and the word milah, circumcision, also equals in gematria 85. Furthermore, the word mamre can be interpreted to mean speech, similar to the word maamar. It is said (Tehillim 119:162) sas anochi al imrasecho kimotzei shalal rav, I rejoice over your word, like one who finds abundant spoils. The Gemara (Shabbos 130a) interprets the word imrasecho to be alluding to the mitzvah of milah.
The Medrash (Tanchumah Vayera §4) states that in the merit of Avraham having the angels recline under the tree, his descendants merited the mitzvah of Sukkah. It is noteworthy that it is said that HaShem appeared to Avraham in elonei mamre, and the word bieilonei is equal in gematria to the word bisukkoh (93). Furthermore, the word bieilonei can also mean a tree.
The word kichom hayom, meaning heat of the day, in at bash (where aleph is taf, bais is shin etc.) is in gematria 100. Perhaps this alludes to the idea that Rashi writes later (18:10) that the angels promised Avraham that in exactly a year from now he would have a son born to him. Avraham circumcised himself when he was ninety years old, and Yitzchak was born when Avraham was one hundred years old. Thus, the verse is stating that when Avraham will be kichom, one hundred years old, he will have a son, exactly one year from “this day.”
There are numerous allusions to Matan Torah in the beginning of the parashah. One interesting allusion is that the word maher, hurry, appears three times (18:6 and in verse 7) and the word maher can also be read as meihar, from the mountain (see Rashi Taanis 29a s.v. viamar Rabbi Chanina). This alludes to the giving of the Torah which was in the third month, Sivan. Another allusion to this idea is because it is said (Bereishis 18:6) mahari shelosh siim kemach, hurry! Three se’ahs of meal. The word kemach alludes to sustenance, as the Mishna (Avos 3:17) states im ein kemach ein Torah, if there is no flour, i.e. sustenance, there is no Torah.
It is said (Bereishis 18:7) viel habakar ratz Avraham, then Avraham ran to the cattle. The Baal HaTurim writes that the words viel habakar ratz can be read viel hakever ratz, Avraham ran to the burial place. This alludes to the Medrash (Pirkei D’Rabbi Eliezer §36) that states that the sheep ran away from Avraham into the Mearas Hamachpeila. It is noteworthy that the word habakar can also spell the word Rivka. This alludes to the idea that everyone is running to the kever, i.e. the Mearas Hamachpeila. Avraham is running there and later Yitzchak will take a wife, Rivka, and they will also be buried in Mearas Hamachpeila. In the end Esav will also desire a burial place in the Mears Hamachpeila, and Naftali will “run” to Egypt to fetch the document that declares explicitly that Esav sold his rights to the burial place in Mearas Hamachpeila (Sota 13a).
It is said (Bereishis 18:11) lamah zeh tzachaka Sarah leimor, why is it that Sarah laughed. The first letters of the words lamah zeh equal in gematria 37, and this alludes to the idea that Sarah will give birth to Yitzchak when she will be 90 years old, and 37 years later she will die.
It is said (Bereishis 18:15) lo tzachakti, I did not laugh. The word tzachakti contains the word Yitzchak and the letter taf, which is 400 in gematria. This alludes to the idea that Rashi mentions (Ibid 15:13) that the decree of enslavement began when Yitzchak was born, and four hundred years later the Jewish People left Egypt. Thus, after four hundred years there will be laughter and rejoicing upon the redemption.
The word used for the destruction of Sodom is mahpeicha, an upheaval. It is noteworthy that the word Sodom (104) is equal in gematria to the word hafach, turn over (105).
Avraham wished to offer Yitzchak as a sacrifice, and this incident is known as the Akeidah. It is fascinating that the word akod in gematria equals 180, the years that Yitzchak lived. Furthermore, it is said (Bereishis 22:9) vayasem oso mimaal laeitzim, and he placed him on the altar atop the wood. The word mimaal is also in gematria 180.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 4
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
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 13
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 13
Tefillah Thoughts
The reason why our text of prayers are referred to as “the Siddur”
We refer to the text of our prayers as “the Siddur.” Why is this so? Should we not refer to our liturgy as something more relevant, such as Tefillos, prayers, or Techinos, supplications? The Sfas Emes (Shabbos HaGadol 5654) writes based on the Maharal that the reason why the Pesach Seder is thus named is because we relate the miracles that HaShem performed for us upon leaving Egypt. We are thus declaring that our “Seder,” i.e. the natural order for the Jewish people, is an existence of miracles. In a similar vein we can suggest that our prayers that effect our salvation, which are nothing short of miracles, is our natural order of life. It is for this reason, then, that we refer to our order of prayers and supplications as “the Siddur,” as our entire existence is replete with miracles.
Tefillah Teachings
Seeking out water to wash before praying
One who does not have water available with which to wash before praying must seek out water to wash his hands. He is required to seek out water either a distance of four mil before him or behind him the distance of a mil (a mil is the distance of eighteen minutes).
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu Keili vichai goali vitzur chevli bieis tzara, He is my G-d, my living Redeemer, Rock of my pain in time of distress. It is noteworthy that the word tzur, which means rock, and the word tzara, which means distress, are similar. Why do we refer to HaShem as our Rock? The answer to this question is that we are declaring that HaShem is specifically my Rock and my Fortress when I am in distress. When times are good, it is easy to forget that HaShem is what keeps me alive. When one is, Heaven forbid, in distress, he recognizes that his very existence is from HaShem, his Rock and his creator.
Tefillah Tale
How far is Levov from Heaven?
A man once came to the Admor of Lelov, bemoaning his great difficulty in earning a living, and his suffering in being unable to provide adequately for his household. He asked the Rebbe’s advice on moving to America. The Rebbe answered by saying, “I’ll tell you a story and you’ll understand.”
“There was a Rav in a certain town, who was a great talmid chacham, but he lived in dire poverty. The town he lived in was very small and the Jews of the town were also poor, and were unable to provide the Rav with an adequate income.”
“Once, two rich men came to the Rav and requested that he serve as a dayan on a Din Torah between them. However, they had a stipulation; they wanted the Rav to travel to their town to judge the case. They offered him a large amount of money if he would agree to this. The Rav listened to their offer and said, “I’ll have to think it over. I’ll answer you after Mincha. After Mincha, the Rav told them, “No, I don’t wish to travel.”
“After the men left, the Rebbetzin began to cry, “What did you do? An opportunity arose to earn some money, and you refused to travel?! And what happened while you were davening mincha?”
“The Rav answered her, “While I was davening mincha, I reached the bracha, “Bless this year for good” and I thought, ‘What does it mean that I’m asking Hashem to bless the year? HaKadosh Boruch Hu will send goodness, bracha and parnasah, but from where? From His Kisei Hakavod directly to my house. This is a distance of millions of years. The Gemara says that from the land to the heavens is five hundred years, and from the rakia upwards is another five hundred years, and so on. However, Hashem will send his bracha from such a great distance, because for Him it is not distant at all.’”
“I said to myself, ‘If Hashem sends His bracha from such a great distance, will He only send it to the town of these two men? If it’s from such a great distance, He can send it straight to my house, and not only to their town. This is why I decided not to travel.”
“And so it was. At the end, the two men returned and agreed to hold the Beis Din in the house of the Rav, and pay him the same amount of money.”
This was the answer which the Rebbe of Lelov told the Jew who wanted to move to America to find a solution for his dire poverty. (Shaal Avicha Veyagadcha) [Reprinted with permission from Revach.net]
Tefillah Test
Redemption is constantly happening
Last week we posed the question: which two blessings of Shemone Esrei begin with the letter vav and what possible reason is there for this? Rabbi Shimon Schwab writes that the blessing of vilamalshinim, and for slanderers, follows the blessing of hashivah shofteinu, return our judges. The reason for this is because the blessing hashivah shofteinu refers to the communal repentance, whereas the blessing of vilamalshinim refers to the idea that the wicked should be punished immediately. It is for this reason that the blessing of vilamalshinim begins with the letter vav. Next week we will discuss the other blessing that begins with the letter vav.
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 13
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2002 ט"ז מרחשון תשס"ג
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 Vayera 5769
שבת טעם החיים פרשת וירא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayera 5769
Avraham and eradication of evil
Introduction
This week’s parashah contain a theme that appears to run throughout the entire parashah. The Torah commences this week with the incident where Avraham has just been circumcised and despite his pain, he invites three strangers to partake in a sumptuous meal. Avraham himself waits on his guests and he is then informed that he and his wife Sarah will be having a child. The guests, who are angels in disguise, then depart to destroy the city of Sodom and its surroundings.
Praying for the wicked people of Sodom
HaShem informs Avraham of the tragic state of affairs in Sodom, and Avraham prays to HaShem to spare the cities in the merit of the righteous. Hashem informs Avraham that there are no righteous people in all the cities and Avraham desists from praying further. The angels then enter Sodom where they are greeted by Lot who invites them into his house. The residents of Sodom are not pleased with this act of hospitality and they attempt to harm the visitors. HaShem causes the citizens of Sodom to become blind and the angels then proceed to escort Lot and his remaining family out of the city. HaShem then destroys Sodom and its environs and Lot escapes with his two daughters. Lot and his daughters then engage in an illicit relationship, and the union bears the two forerunners of the Ammonite and Moabite nations. The Torah then records how Avraham settles in the Philistine city of Gerar and the king of Gerar, Avimelech, abducts Sarah. Hashem then punishes Avimelech and his household by restraining their orifices.
Yishmael is banished and Avraham and Yitzchak are tested by Hashem
The Torah then relates how Sarah gave birth to Yitzchak and subsequent to Yitzchak’s birth, Sarah demands that Avraham banish Yishmael and his mother because of Yishmael’s evil ways. Following this incident we learn how Avraham makes a treaty with Avimelech, and then the Torah relates the spellbinding incident where HaShem instructs Avraham to offer his cherished son Yitzchak as a sacrifice. HaShem then sends an angel to repeal this commandment and Avraham slaughters a ram in Yitzchak’s stead.
The negation of evil
The theme that we see running through this parashah is what is referred to as bittul hara, negation of evil. Circumcision is essentially a negation of the Evil Inclination and the materialism represented within. Sodom was the epitome of evil, and Avraham apparently desired, in the words of the Gemara (Brachos 10a), yitamu chataim vilo chotim, let the sins cease but not the sinners. Lot acted in a self-defeating manner, bringing shame upon himself and his future generations. Similarly, Avimelech encountered Avraham and Sarah, righteous people, and HaShem punished him harshly. Yishmael was banished from the home of the righteous, and Avraham and Yitzchak were tested in an unprecedented manner. This test, in a sense, was the expiation of any doubt in their minds that they could have possibly had regarding HaShem’s Oneness and His dominion over the entire world.
The Shabbos connection
In the prayer of kegavna that is recited by Nusach Sefard on Friday night, we recite 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 purpose of creation is that the Jewish People divest itself of all evil and harsh judgments. It is incumbent upon us to recognize that every moment of our lives is a test to choose between good and evil, and when we are victorious, we merit the holiness and exaltedness of Shabbos. HaShem should allow us to be victorious in this world and to merit a portion in the World to Come, when it will be a day that will be completely a Shabbos and a rest day for eternal life.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Shabbos suspends all evil forces
Shevisin ushivikin misaavin dirichikin chavilin dimikin vichol zinei chavushin, suspended and relinquished be the distant abominations the afflicting destroyers of all forms of prisoners. Here again we see the theme of Shabbos being a time when all the forces of evil are suspended and relinquished. It appears as if the entire world is imprisoned until the Holy Shabbos arrives and release the world from bondage. When Shabbos arrives the Jewish People are then bathed in the light that existed by the creation of the world.
Shabbos in Tefillah
Shabbos in this world emanates from Shabbos in the World to Come
Hamanchil menuchah liamo Yisroel bikdushaso biyom Shabbos kodesh, Who gives a heritage of contentment to His People, Israel, in His holiness on the holy Shabbos day. Why do we say that HaShem gives contentment as a heritage? Contentment is not tangible, so how can one inherit it? The Tiferes Shlomo (Bereishis) writes that the meaning of this passage is that HaShem gives a heritage of contentment in this world from what will be in the future, in the World to Come. Thus, the words biyom Shabbos kodesh that we recite does not necessarily refer to Shabbos in this world. Rather, it refers to the light and holiness of Shabbos in the World to Come.
Shabbos Story
Rav Aharon Kotler’s Father The Fur Merchant
HaGaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.
Every day after Shacharis, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of Rav Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.
Rav Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh HaShanah until Rosh HaShanah. If it was decreed that I will sell the merchandise, I’ll find a buyer!”
Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesiras nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)
[Reprinted with permission from Revach.net]
True humility
Rabbi Mordechai Kamenetzky writes: Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man's hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.
Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief,” the man shouted while pushing the Rav, “give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”
The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.
That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Frankfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!
As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi's attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.
In all sincerity Reb Abish began to softly plead with him. “I beg of you! Please do not hit me. I truly did not steal your cane.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 16
Observing Shabbos in its entirety
In this chapter we learn how HaShem instructed Shmuel to appoint Dovid as a king over the Jewish People. Upon being anointed as king, a spirit of HaShem rested upon Dovid Subsequently, the spirit of HaShem departed from Shaul, and he was tormented by a spirit of melancholy. Shaul then had Dovid brought before him and when Dovid would play his harp, Shaul was relieved and he felt well, and the spirit of melancholy would depart from him. This incident in Scripture is parallel to Shabbos. The entire week we are engaged in the struggle with the forces of evil, and when Shabbos arrives, all melancholy and sadness departs. We should use the holiness of Shabbos to lift our spirits even during the week, as one can only serve HaShem with joy.
Shabbos in Agadah
Teshuvah fills the gap of Shabbos
The Medrash (Koheles Rabbah 1:3) states that Shlomo HaMelech writes the word hevel, vanity, seven times, and each word hevel corresponds to a day of creation. This is because for every day Shlomo saw that there was a lack. Regarding Shabbos it is said (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. This verse reflects the idea that even Shabbos has a lack, as because of its great holiness and the stringencies inherent in Shabbos, one who transgresses the Shabbos is punished. The Bais HaLevi (Bereishis) writes that this is only said if there was no concept of repentance. The Medrash (Bereishis Rabbah 22:13), however, states that Kayin demonstrated to his father, Adam, that repentance is effective, and Adam then declared (Tehillim 92:1) mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Thus, Shabbos is not lacking and it is complete good. It is for this reason that the Gemara (Shabbos 118b) states that one who observes Shabbos properly will gain atonement for his sins, even if he had worshipped idols like the Generation of Enosh. One who observes Shabbos merits having his repentance accepted and he thus gains atonement for his sins.
Shabbos in Halacha
If the fire is extinguished
If one left fully cooked food on a blech and the fire underneath the food went out accidentally, one can transfer the food to another blech, as long as the food still warm. Even if the flame went out before Shabbos and one did not notice until Shabbos began, he can transfer the fully cooked food while it is still warm.
Shabbos Challenge Question
Last week we posed the question: what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? The Sfas Emes (Lech Lecho 5635) writes that every Jew has a desire to come close to HaShem, and even one who does not have the proper desire has the desire to arrive at the true desire. In a similar vein, HaShem desires the Jewish People. Even if the Jewish People are not worthy, HaShem still desires to favor us. This, writes the Sfas Emes, is the meaning of raava diraavin, “the will of wills.” This means that at mincha on Shabbos, HaShem accepts the desire of even a simple Jew who desires to attain the desire to be close to HaShem.
This week’s question is, why we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul. 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 Vayera 5769
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2003 ט"ז מרחשון תשס"ג
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.
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
Shabbos: Ta’am HaChaim Parashas Vayera 5769
Avraham and eradication of evil
Introduction
This week’s parashah contain a theme that appears to run throughout the entire parashah. The Torah commences this week with the incident where Avraham has just been circumcised and despite his pain, he invites three strangers to partake in a sumptuous meal. Avraham himself waits on his guests and he is then informed that he and his wife Sarah will be having a child. The guests, who are angels in disguise, then depart to destroy the city of Sodom and its surroundings.
Praying for the wicked people of Sodom
HaShem informs Avraham of the tragic state of affairs in Sodom, and Avraham prays to HaShem to spare the cities in the merit of the righteous. Hashem informs Avraham that there are no righteous people in all the cities and Avraham desists from praying further. The angels then enter Sodom where they are greeted by Lot who invites them into his house. The residents of Sodom are not pleased with this act of hospitality and they attempt to harm the visitors. HaShem causes the citizens of Sodom to become blind and the angels then proceed to escort Lot and his remaining family out of the city. HaShem then destroys Sodom and its environs and Lot escapes with his two daughters. Lot and his daughters then engage in an illicit relationship, and the union bears the two forerunners of the Ammonite and Moabite nations. The Torah then records how Avraham settles in the Philistine city of Gerar and the king of Gerar, Avimelech, abducts Sarah. Hashem then punishes Avimelech and his household by restraining their orifices.
Yishmael is banished and Avraham and Yitzchak are tested by Hashem
The Torah then relates how Sarah gave birth to Yitzchak and subsequent to Yitzchak’s birth, Sarah demands that Avraham banish Yishmael and his mother because of Yishmael’s evil ways. Following this incident we learn how Avraham makes a treaty with Avimelech, and then the Torah relates the spellbinding incident where HaShem instructs Avraham to offer his cherished son Yitzchak as a sacrifice. HaShem then sends an angel to repeal this commandment and Avraham slaughters a ram in Yitzchak’s stead.
The negation of evil
The theme that we see running through this parashah is what is referred to as bittul hara, negation of evil. Circumcision is essentially a negation of the Evil Inclination and the materialism represented within. Sodom was the epitome of evil, and Avraham apparently desired, in the words of the Gemara (Brachos 10a), yitamu chataim vilo chotim, let the sins cease but not the sinners. Lot acted in a self-defeating manner, bringing shame upon himself and his future generations. Similarly, Avimelech encountered Avraham and Sarah, righteous people, and HaShem punished him harshly. Yishmael was banished from the home of the righteous, and Avraham and Yitzchak were tested in an unprecedented manner. This test, in a sense, was the expiation of any doubt in their minds that they could have possibly had regarding HaShem’s Oneness and His dominion over the entire world.
The Shabbos connection
In the prayer of kegavna that is recited by Nusach Sefard on Friday night, we recite 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 purpose of creation is that the Jewish People divest itself of all evil and harsh judgments. It is incumbent upon us to recognize that every moment of our lives is a test to choose between good and evil, and when we are victorious, we merit the holiness and exaltedness of Shabbos. HaShem should allow us to be victorious in this world and to merit a portion in the World to Come, when it will be a day that will be completely a Shabbos and a rest day for eternal life.
Shabbos in the Zemiros
Askinu Seudasa
Composed by the Arizal, Rabbi Yitzchak Luria
Shabbos suspends all evil forces
Shevisin ushivikin misaavin dirichikin chavilin dimikin vichol zinei chavushin, suspended and relinquished be the distant abominations the afflicting destroyers of all forms of prisoners. Here again we see the theme of Shabbos being a time when all the forces of evil are suspended and relinquished. It appears as if the entire world is imprisoned until the Holy Shabbos arrives and release the world from bondage. When Shabbos arrives the Jewish People are then bathed in the light that existed by the creation of the world.
Shabbos in Tefillah
Shabbos in this world emanates from Shabbos in the World to Come
Hamanchil menuchah liamo Yisroel bikdushaso biyom Shabbos kodesh, Who gives a heritage of contentment to His People, Israel, in His holiness on the holy Shabbos day. Why do we say that HaShem gives contentment as a heritage? Contentment is not tangible, so how can one inherit it? The Tiferes Shlomo (Bereishis) writes that the meaning of this passage is that HaShem gives a heritage of contentment in this world from what will be in the future, in the World to Come. Thus, the words biyom Shabbos kodesh that we recite does not necessarily refer to Shabbos in this world. Rather, it refers to the light and holiness of Shabbos in the World to Come.
Shabbos Story
Rav Aharon Kotler’s Father The Fur Merchant
HaGaon Rav Aharon Kotler told over a story about his father’s mesirus nefesh for Torah. His father was a fur merchant in Lita. At a certain period, his business dwindled, and it reached a point where his family was lacking food to sustain themselves.
Every day after Shacharis, his father would learn for two hours, and was mapkid on this learning period his entire life. One day, a wealthy merchant knocked on the door of the Kotler family, and informed them that he would like to buy a sizable amount of furs. However, it was the set learning time of Rav Kotler. His wife knocked on the door of his room, once, twice, and three times, and urged her husband to utilize this opportunity for his business.
Rav Kotler answered from behind the door, “Go tell him that if he’s willing to wait until I finish my learning, good! If not - he should go in peace. A person’s mezonos is set from Rosh HaShanah until Rosh HaShanah. If it was decreed that I will sell the merchandise, I’ll find a buyer!”
Rav Aharon concluded his story, “My father’s wondrous mesiras nefesh for Torah instilled in us the emunah peshutah, ‘When you learn Torah, you never lose out!’ All of my mesiras nefesh for Torah – I acquired from him!” (Tuvcha Yabiyu)
[Reprinted with permission from Revach.net]
True humility
Rabbi Mordechai Kamenetzky writes: Rabbi Dovid Koppleman tells the story of Rabbi Abish, the Rav of Frankfurt who was known for his extraordinary humility. In addition, he would often raise funds for the needy families of his city. Once he heard that a wealthy man was on business in town and went to the man's hotel suite to ask him for a donation. The tycoon was arrogant and assumed that the Rav was a poor shnorrer, and after a few moments drove him out of his room. A few minutes later the man went to leave his suite and looked for his silver cane. Noticing it was gone, he immediately suspected that Reb Abish took it during his brief visit.
Quickly, the man bolted toward the lobby of the hotel where he accosted Reb Abish. “Thief,” the man shouted while pushing the Rav, “give me back my cane!” Reb Abish calmly pleaded. “I did not steal your cane. Please do not accuse me! Please believe me. I did not steal your cane!”
The man was adamant in his arrogance and began to beat the Rav while onlookers recoiled in horror. Reb Abish, despite the pain, remained steadfast in his humble demeanor. “Please believe me. I did not steal your cane!” Finally, the man realized he was getting nowhere and left Reb Abish in disgust.
That Saturday was Shabbos Shuva. The entire community, including the wealthy visitor, packed Frankfurt’s main synagogue for the traditional Shabbos Shuva Speech. Horror gripped the visitor as a familiar looking figure rose to the podium and mesmerized the vast audience with an eloquent oration. It was the very shnorrer he had accosted in the hotel!
As soon as the speech ended, the man pushed his way toward the podium and in a tearful voice tried to attract the Rabbi's attention. He was about to plead forgiveness for his terrible behavior when Reb Abish noticed the man.
In all sincerity Reb Abish began to softly plead with him. “I beg of you! Please do not hit me. I truly did not steal your cane.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 16
Observing Shabbos in its entirety
In this chapter we learn how HaShem instructed Shmuel to appoint Dovid as a king over the Jewish People. Upon being anointed as king, a spirit of HaShem rested upon Dovid Subsequently, the spirit of HaShem departed from Shaul, and he was tormented by a spirit of melancholy. Shaul then had Dovid brought before him and when Dovid would play his harp, Shaul was relieved and he felt well, and the spirit of melancholy would depart from him. This incident in Scripture is parallel to Shabbos. The entire week we are engaged in the struggle with the forces of evil, and when Shabbos arrives, all melancholy and sadness departs. We should use the holiness of Shabbos to lift our spirits even during the week, as one can only serve HaShem with joy.
Shabbos in Agadah
Teshuvah fills the gap of Shabbos
The Medrash (Koheles Rabbah 1:3) states that Shlomo HaMelech writes the word hevel, vanity, seven times, and each word hevel corresponds to a day of creation. This is because for every day Shlomo saw that there was a lack. Regarding Shabbos it is said (Shemos 31:14) michalileha mos yumas, its desecrators shall be put to death. This verse reflects the idea that even Shabbos has a lack, as because of its great holiness and the stringencies inherent in Shabbos, one who transgresses the Shabbos is punished. The Bais HaLevi (Bereishis) writes that this is only said if there was no concept of repentance. The Medrash (Bereishis Rabbah 22:13), however, states that Kayin demonstrated to his father, Adam, that repentance is effective, and Adam then declared (Tehillim 92:1) mizmor shir liyom haShabbos, a psalm, a song for the Shabbos day. Thus, Shabbos is not lacking and it is complete good. It is for this reason that the Gemara (Shabbos 118b) states that one who observes Shabbos properly will gain atonement for his sins, even if he had worshipped idols like the Generation of Enosh. One who observes Shabbos merits having his repentance accepted and he thus gains atonement for his sins.
Shabbos in Halacha
If the fire is extinguished
If one left fully cooked food on a blech and the fire underneath the food went out accidentally, one can transfer the food to another blech, as long as the food still warm. Even if the flame went out before Shabbos and one did not notice until Shabbos began, he can transfer the fully cooked food while it is still warm.
Shabbos Challenge Question
Last week we posed the question: what does it mean that the time of Mincha on Shabbos is raava diraavin, a time of great will? The Sfas Emes (Lech Lecho 5635) writes that every Jew has a desire to come close to HaShem, and even one who does not have the proper desire has the desire to arrive at the true desire. In a similar vein, HaShem desires the Jewish People. Even if the Jewish People are not worthy, HaShem still desires to favor us. This, writes the Sfas Emes, is the meaning of raava diraavin, “the will of wills.” This means that at mincha on Shabbos, HaShem accepts the desire of even a simple Jew who desires to attain the desire to be close to HaShem.
This week’s question is, why we refer to the extra soul on Shabbos as a neshama yeseira and not a second soul. 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 Vayera 5769
Is sponsored by
Rabbi Zorach Menachem Spira
In memory of his dear father
Mordechai ע"ה ben Dovid נ"י
On his yahrtzeit
October 22, 2003 ט"ז מרחשון תשס"ג
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.
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
Monday, November 10, 2008
Doreish Tov on Medrash Rabbah Parashas Vayera 5769
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.
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.
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
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