רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
The Gemara (Megillah 6a) states that Yitzchak wished that HaShem should favor Esav but when HaShem informed Yitzchak that Esav (his descendants) would destroy the Bais HaMikdash, Yitzchak desisted. It is noteworthy that the name Esav (376) is equal in gematria to the word machariv habinyan, destroyer of the building (377).
It is said (Bereishis 25:23) ushnei liumim mimeiayich yipareidu, two nations from your insides shall be separated. Although this prophecy was told to Rivka, Yaakov and Esav were both born from Yitzchak. It is noteworthy that the word mimeiayich equals in gematria 180, and that is the amount of years that Yitzchak lived.
It is said (Bereishis 25:25) vayeitzei harishon admoni kulo kiaderes seiar, the first one emerged red, entirely like a hairy mantle. The Medrash (Medrash Shmuel §19) states that when HaShem instructed Shmuel to anoint one of Yishai’s sons, Shmuel saw Dovid and he was red. Shmuel was concerned that Dovid would be a murderer, as regarding Esav it is said vayeitzei harishon admoni. Hashem then informed Shmuel that Dovid would kill with the permission of the Sanhedrin. It is fascinating that the last letters of the words kulo kiaderes seiar spell out the word Rus, the ancestor of Dovid HaMelech.
It is said (Bereishis 25:26) viacharei chein yatza achiv viyado ochezes baakeiv Esav, after that his brother emerged with his hand grasping on to the heel of Esav. It is noteworthy that the word viyado, his hand, equals in gematria the Name of Hashem. Perhaps this alludes to the idea that ultimately even the angel of Esav would agree that Yaakov was deserving of the blessings that he received from his father Yitzchak. The name of HaShem connotes a conferment of agreement on a person.
It is said (Bereishis 25:30) haliteini na min haadom haadom hazeh, pour into me, now, some of that very red stuff. It is noteworthy that the words haadom haadom equals in gematria 100, and this alludes to the idea that in the future Esav will destroy the Bais HaMikdash that is 100 amos high.
It is said (Bereishis 25:30) ki ayeif anochi, for I am exhausted. The Medrash (Bereishis Rabbah 63:12) interprets this to mean that Esav was weary from murder. It is noteworthy that the words ki ayeif anochi (270) equal in gematria the word ra, evil (270), as Esav was declaring that he was an evil person.
It is said (Bereishis 25:31) vayomer Yaakov michra chayom es bichorascho li, Yaakov said, “Sell, as this day, your birthright to me.” It is noteworthy that the word chayom equals in gematria the word lechem, as Yaakov hinted that in addition to the stew, he would also give Esav bread.
It is said (Bereishis 25:34) vayivez Esav es habechorah, Esav spurned the birthright. It is interesting to note that the word vayivez in at bash equals 490, and 490 in mispar katan, digit sum, equals 13. The word echod, one, equals 13, and this alludes to the idea that Esav scorned HaShem, Who is One.
The Torah relates that Yitzchak dug wells that the Plishtim had stopped up. It is fascinating that the word habieir, the well, equals in gematria the word Yitzchak. On another note, the word ravu, which means they quarreled, is also equals in gematria the word Yitzchak.
Yitzchak asked Esav to bring him matamim, delicacies. The word matamim (209) equals in gematria Yitzchak (208).
The Medrash (Bereishis Rabbah 67:2) states that when Yitzchak realized that he had given the blessings to Yaakov and not to Esav, he was fearful that either he or Yaakov would bake in Gehinom. Hashem consoled Yitzchak and told him that hatzad tzayid, the hunter, i.e. Esav would end up in Gehinom. It is noteworthy that the word hatzayid (109), the hunter, equals in gematria Gehinom (108). Alternatively, the words hu hatzad (111) is the one who hunted game, equals in gematria Gehinom (108).
It is said (Bereishis 27:33) vaochal mikol, and I partook of all. Rashi cites the Medrash that states that Yitzchak declared that he tasted from any delicacy that he wished to taste. The Gemara states that the manna tasted like any food that a person desired. It is noteworthy that the word mikol equals in gematria manna (90).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 6
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
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
Thursday, November 27, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 15
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 15
Tefillah Thoughts
Hashem answers before we pray
We have discussed previously the need for one to pray despite the fact that HaShem knows what is inside a person’s heart. In the next few issues we will discuss the verse that states (Yeshaya 65:24) vihayah terem yikrau vaani eeneh od heim midabrim vaani eshma, it will be before that they call I will answer; while they yet speak I will hear. What does it mean that HaShem will respond before they even call out? It would seem to be paradoxical that HaShem answers someone before the person prays to HaShem. The Haflaah (Kesubos 8b) writes that regarding ordinary people, even if HaShem does not answer their prayers, HaShem is still referred to as the One Who bestows knowledge, gathers in the exiles of the Jewish People, and is the Builder of Jerusalem. The reason for this is because even if we do not have our prayers answered immediately, we still maintain the belief that HaShem will answer us in the future. Regarding the righteous, however, immediately upon beseeching HaShem, their prayers are answered, as we find in the Gemara (Taanis 24a; 25b; Bava Metzia 85b) that the Sages said the words mashiv haruach, He makes the wind blow, and the winds began blowing. They said morid hageshem, He Who makes the rain descend and the rain began to fall. Thus, according to the Haflaah, this verse that states that HaShem answers before they call, applies only to the prayers of the righteous.
Tefillah Teachings
Seeking out water to wash before praying
One who sits in his house has the status of one who is traveling on the road and is only required to seek water behind his location for the distance of a mil. One who is traveling and requires water does not have to seek out water if his search will cause him to have to travel alone. Similarly, if seeking out water will cause that he will not arrive at his destination while it is still day, he does not have to seek out water at all.
Tefillah Translated and Elucidated
Adon Olam
Sleep is a sign of faith
Biyado afkid ruchi bieis ishan viaira, into His hand I shall entrust my spirit when I go to sleep – and I shall awaken! The Gemara (Brachos 57b) states that sleep is one sixtieth of death. It is well known that awakening from sleep is akin to the resurrection of the dead. It is for this reason that in the blessing of Elokai neshama we recite the words baruch atah HaShem hamachazir neshamos lifgarim meisim, blessed are You, HaShem, Who restores souls to dead bodies. The Maharal (Gur Aryeh Bereishis 2:7) writes that the idea of burial is that one is deposited in the earth for the purpose of coming alive in the future. Given the fact that man has the potential to be resurrected, it is fitting that he be buried in the earth. It is therefore appropriate that here we declare that we are depositing our spirits with HaShem for safekeeping, as since we are confident that we will awaken, it follows that first we should deposit our spirits with HaShem when we fall asleep.
Tefillah Tale
Sticking around for a minyan
A man once approached Rav Sholom Schwadron zt”l after he had delivered his Friday night talk and told him the following story. (Found in The Maggid Speaks by Rabbi Paysach Krohn.)
The time after World War I was one of relative freedom for the Jews of Russia. I was involved in diamonds and things were going very well.
Every morning I was at my office at 8:00AM and I was busy all day. One morning I went to my office a bit early to get some paperwork done, carrying, as usual, my valise of diamonds and jewelry. On the way I heard a man calling out from a small synagogue, asking for ‘a tzenter,’ the tenth man to complete the minyan. When he saw me turn towards him, he shouted to me, “Come in, come in, we need you for the minyan.”
Realizing that I had time to spare I decided to help out and be the tenth man. However, upon entering I saw that there were only three other men beside myself and the man at the door who by now had resumed his search for ‘a tzenter.’
A bit upset at having been duped, I turned to the man at the door complaining that I wasn’t the tenth but the fifth! “Don’t worry,” he called back. “Many Jews pass here and we’ll have a minyan in no time.” I began reciting Tehillim for the next ten minutes. By that time he had only managed to find one more person so I got up to leave. “Please,” he began to plead with me. “Today is my father’s yahrtzeit and I’m trying to get a minyan together as fast as possible in order to say Kaddish. Please stay.”
“I can’t stay any longer,” I protested. “I must be in my office right now.”
At this point he turned a bit nasty. “I’m not letting you out! I have yahrtzeit and I have to say Kaddish. As soon as I get ten together you can go.”
I reluctantly returned to my Tehillim but when another ten minutes had only yielded two more people I again began to make my way toward the door. He pointed his finger at me and said: “If you were the one saying Kaddish for your father you’d want me to stay and I would. Now I want you to do the same for me!”
His pointing out how I would feel in his shoes made me view the whole situation differently and I decided that come what may, I would remain. At about 8:30 he finally got his minyan together. I thought he would say a Kaddish and let us go but he instead began at the beginning of services. I calculated that I wouldn’t reach my office until well after 9:00.
I kept hoping that an eleventh man would enter the synagogue, allowing me to duck out but it didn’t happen. I was stuck there until the final amen was answered after the final Kaddish. He then thanked us profusely, served some cake and drinks and let us leave.
When I and my valise filled with jewelry came within two blocks of my office a man I knew came frantically running over to me. “The Bolsheviks took over the government and some of them came in and killed the Jews at the diamond exchange. They’re now busy looting as much as they can. Run for your life!” I ran for my life, hid for a few days and was finally able to get out of Russia. [Reprinted with permission from Torah.org]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
Last week we posed the question: how is the third blessing of Shemone Esrei associated with Yaakov? The Doveir Shalom, found in Otzar HaTefillos, cites a Medrash that states that when Yaakov arrived at Beis El and encountered the Gates of Mercy, he sanctified HaShem’s Name and recited HaKel HaKadosh. Thus, Yaakov discerned HaShem with the attribute of Kadosh, holiness, It is also said (Yeshaya 29:23) vihikdishu es kidosh Yaakov, they will sanctify the Holy One of Yaakov. Furthermore, it is said (Tehillim 22:4) viatah kadosh yosheiv tehillos Yisroel, yet You are the Holy One, enthroned upon the praises of Israel. Yisroel refers to Yaakov who is called Yisroel Saba, Israel the elder. Yaakov discerned the concealment of HaShem, and for this reason we declare that You, Hashem, are holy, as You are holy and concealed in Your essence. The Maharal (Gur Aryeh Bereishis 28:11) elaborates on the theme of Yaakov being referred to as holy. One profound point that the Maharal makes regarding Yaakov is that he more than the other Patriarchs was separated from the physical and it was for this reason that Yaakov was called Kadosh. It is worth mentioning that the Gemara (Megillah 18a) states that HaShem referred to Yaakov as Keil, G-d. Thus, we see that Yaakov more than anyone else had this element of holiness and separation from the physical.
This week’s question is, why do we commence the blessings of supplications in Shemone Esrei by asking HaShem for daas, knowledge? 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 15
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel bisoch shaar cholei Yisroel
bisoch shaar cholei Yisroel
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 Toldos 5769
שבת טעם החיים פרשת תולדות תשס"ט
Shabbos: Ta’am HaChaim Parashas Toldos 5769
Shabbos and the opening of the wells
Introduction
In this week’s parashah the Torah relates how Yitzchak dug wells and the shepherds of Gerar quarreled with the shepherds of Yitzchak regarding the wells. The Ramban (Bereishis 26:20) writes that the Torah relates the episode of the wells that Yitzchak dug to allude to the Bais HaMikdash. The first well was called Esek, strife and struggle, as this alludes to the first Bais HaMikdash that was destroyed by the Babylonians, and the second well was called sitnah, hatred, as this name alludes to the second Bais HaMikdash that was destroyed by the Romans. The third well, however, was called Rechovos, expansion, and this name alludes to the third Bais HaMikdash that HaShem Himself will build and there will not be any quarrel or strife involved in the building of the third Bais HaMikdash.
Drinking water and drawing the Divine Spirit
One must wonder, though, why the Torah chose to hint to the building of the Bais HaMikdash specifically in the section that discusses Yitzchak’s struggles with the Plishtim. Furthermore, regarding the well that Yaakov encounters prior to marrying Rachel, the Ramban (Ibid 29:2) writes based on the Medrash (Bereishis Rabbah 70:8) that the three flocks of sheep alludes to the three festivals when the Jewish People make the pilgrimage to the Bais HaMikdash. The flocks drinking the water allude to the drawing of Ruach HaKodesh, the Holy Spirit that was manifested in the Bais HaMikdash. There also we must understand why the Torah chose to allude to the Bais HaMikdash with an apparently mundane episode of sheep drinking water.
The gates are open on Shabbos and one can enter those gates with preparation
It is said (Yechezkel 46:1) ko amar HaShem Elokim shaar hechatzer hapinimis haponeh kadim yihyeh sagur sheishes yimei hamaaseh uvayom haShabbos yipaseiach uvayom hachodesh yipaseiach, thus said the Lord/Elokim: “The gate of the inner courtyard that faces eastward shall be closed during the six days of labor, but on the Shabbos day it shall be opened, and on the day of the New Moon it shall be opened.” The Sfas Emes (Toldos 5643) writes that the Mishna (Avos 5:6) states that the mouth of the well was created on Erev Shabbos. The explanation of this is that Shabbos is the well and HaShem allows a Jew to prepare for Shabbos prior to Shabbos. In this way one can connect the days of the week with Shabbos. Thus, writes the Sfas Emes, according to the manner that one aspires to receive the Shabbos with joy, HaShem will show him the correct path to enter into Shabbos.
Shabbos and Yom Tov are times of extra spirituality
The Sfas Emes (Noach 5647) writes further that Shabbos and Yom Tov are the times when the gates of heaven are opened for an extra infusion of spirituality and it is at these times that one can ascend to greater spiritual heights. We can now understand why the Medrash and the Ramban write that the opening of the wells alludes to the festivals because it was specifically on the festivals that the Jewish People witnessed in the Bais HaMikdash the revelation of HaShem in all His glory. This revelation allowed them to draw from the Ruach HaKodesh, the Holy Spirit.
The Shabbos connection
We have mentioned that on Shabbos one can actually experience the well of water, which is a metaphor to an in increase in spiritual influence in our lives. One must recognize that Shabbos is a well of fresh water that can literally bring the soul back to life. Throughout the week we are engaged in Torah study and performance of mitzvos. Nonetheless, our study of Torah and performance of mitzvos on Shabbos is akin to a man in a desert who discovers an oasis. He may have been drinking water from his canteen but the oasis is on a different plane. Similarly, Shabbos is on a different level than the rest of the week, and it is the Holy Shabbos that provides the spirituality for the rest of the week. Hashem should allow us to recognize the holiness of Shabbos and to prepare for the Shabbos properly so we can drink from its spiritual waters.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Yom Shabbason yom machmadim, on this day of Shabbos, day of delights. The Baal HaTurim (Bereishis 2:2) writes that it is said vayechal Elokim bayom hashevii, by the seventh day G-d completed His work. The Targum Yerushalmi renders the word vayechal to mean vichamad, and He desired. It is for this reason, writes the Baal HaTurim that we recite in the Shabbos Shemone Esrei the words chemdas yamim oso karasa, ‘Most coveted of days’ You called it. It is noteworthy that in addition to Shabbos being the most coveted of days, HaShem fashioned clothing for Adam and Chava on Friday and these clothes were referred to as the bigdei chamudos, the precious garments (Bereishis 27:15 and Rashi Ibid). One reason they were given this name is because Esav coveted these vestments from Nimrod. Yaakov disguised himself as Esav by wearing these garments and Yitzchak gave Yaakov the blessings. It would seem, then, that when one desires blessing, he actively demonstrates his desire for the blessing. Thus, Shabbos is referred to as a day of desire, because we desire the blessing that comes through Shabbos.
Shabbos in Tefillah
Making HaShem’s Name known on earth
Vizichricho malkeinu yispaar bashamayim mimaala vial haaretz mitachas, and may Your remembrance, Our King, be glorified in the heaven above and upon the earth below. The Medrash (Bereishis Rabbah 59:8) states that Avraham told Eliezer that initially HaShem was only the G-d of the heavens as His Name was not yet known amongst the people. Now, however, Avraham had made HaShem’s Name known amongst people, so HaShem had become the G-d of the heaven and the earth. In a similar vein, we declare here that HaShem’s Name and remembrance should be known in the heavens and in the earth. One must talk to people about HaShem and His wonders so that His Name will be known throughout the land.
Shabbos Story
Kosher for now, kosher for eternity
Rabbi Mordechai Kamenetzky writes: This past summer 30,000 Boy Scouts joined together in Virginia for a national Boy Scout Jamboree. Among the myriad groups of scouts who attend this event that occurs every four years are many Jewish Scouts as well. Mike Paretsky, a Vice Chairman of the GNYC Jewish Committee on scouting, was the kosher food liaison to the jamboree. Special food was ordered from O’Fishel caterers of Baltimore, so that the Jewish scouts would be able to nourish their bodies as well.
One of the scoutmasters, a Jewish man, caught a glimpse of the kosher offerings. He had never eaten a kosher meal in his life, yet when he saw the special meals, something stirred. He and his troops were being served pork-this and bacon-that for breakfast, lunch and supper, and all of a sudden this man decided he was sick of the monotonous treif stuff. He wanted to eat kosher. Scoutmaster Paretsky gladly let him partake in a meal, but that was not enough for the fellow. The man decided to keep kosher during the entire jamboree!
Mr. Paretsky agreed to accommodate the neophyte kosherphile, but a skeptic approached him. “Mike,” he said, “why are you wasting your kosher food on this fellow? He is not going to eat kosher after this is over, and he observes absolutely nothing! Why waste the food on him?”
Mike answered with an amazing story of the Chofetz Chaim. When Russian soldiers entered the town of Radin, Jewish townsfolk prepared kosher meals for the Jewish soldiers in the Czar’s army. Soon their acts of charity seemed to fly in their face as they saw the soldiers devour the food and then stand on line to receive the forbidden Russian rations.
When they complained to the Chofetz Chaim and threatened to stop preparing kosher food, he reflected with an insight that must be passed on to generations.
“Every mitzvah that a Jew does, every good deed and every bit of kosher that he eats is not a fleeting act. It is an eternity. No matter what precedes or ensues, we must cherish each proper action of a Jew.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 18
On Shabbos we are satisfied with our portion
In this chapter we learn of Dovid becoming successful and popular amongst the Jewish People, and Shaul becoming intimidated by Dovid. Shaul then decided that he would not kill Dovid directly. Rather, Shaul would have Dovid wage war with the Plishtim and Dovid would be killed by the Plishtim. Shaul had his servants tell Dovid that in lieu of a dowry, Dovid would have to kill one hundred Plishtim and then Dovid could have the hand of Shaul’s daughter in marriage. Dovid and his men proceeded to kill two hundred Plishtim and Shaul gave Dovid his daughter Michal as a wife. The episodes involving Shaul and Dovid are a lesson for all of us. One has to be satisfied with the portion in life that HaShem has given him and not be jealous of other people’s accomplishments. Shabbos is a time when we are all equal in our portion, as the entire day of Shabbos is a gift from HaShem. Thus, we should focus on being satisfied with what we have, as we say in the Shabbos Shemone Esrei sabeinu mituvecho visamcheinu bishuasecho vitaheir libeinu liovdecho biemes, satisfy us from Your goodness and gladden our souls with Your salvation, and purify our hearts to serve You sincerely. Once we are satisfied with our portion we will be able to help others to become satisfied with their portion.
Shabbos in Agadah
Shabbos is a field of holiness
It is said (Shir HaShirim 7:12) lecho dodi neitzei hasadeh, come, My beloved, let us go to the fields. The Pinei Menachem writes that the Arizal explains this verse to mean that on Shabbos, the wilderness is transformed into a field. A wilderness is an ownerless area. The Zohar states that there are fields and there are fields. There is a field that all the blessings and holiness resides within that field, as it is said (Bereishis 27:27) kireiach hasadeh asher beiracho HaShem, like the fragrance of a field which HaShem has blessed. This field is the field of Shabbos and the field of the Bais HaMikdash.
Shabbos in Halacha
Summary
One who removed a pot from the blech prior to Shabbos and intended on returning it and forgot to do so is allowed to return it on Shabbos, as long as the food was completely cooked and is still warm.
One who removed a pot from the blech on Shabbos and set it down or intended not to return the pot, bidieved he is allowed to return the pot to the blech if it is completely cooked and still warm. In a situation of great necessity, this would be allowed even if it was set down and one intended not to return it.
If the fire under the pot of fully cooked food was extinguished, one can transfer the pot to a different blech while it is warm.
If one removed the wrong pot from the blech, he will be allowed to return it, even if he set it down and intended not to return it, provided that the food is fully cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: 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?
Perhaps one approach to answer this question is that the Ran writes that Chava sinned by giving Adam to eat from the Tree of Knowledge of Good and Bad. Chava performed the last action on the first Friday in history, so the Jewish woman is required to perform the last action prior to the onset of Shabbos, and she does so by lighting the Shabbos candles. The Medrash (Tanchumah Bereishis §1) states that a woman lights candles prior to the onset of Shabbos because Chava, the first woman, extinguished the life of Adam, who was the candle of the world. Thus, in a sense, through the sin of eating from the forbidden fruit, darkness was cast upon mankind. It was not until after Shabbos that Adam discovered how to create fire (Mishna Berurah Orach Chaim 298:1) and it is for this reason that we use a candle by Havdalah. Thus, prior to Shabbos there was a rectification of the sin and immediately following Shabbos the light of the world was, in a sense, restored.
This week’s question is, the Medrashim mention associations between Avraham and Yaakov to Shabbos. It would seem that Yitzchak is not mentioned regarding Shabbos. What could possibly be the association between Yitzchak and Shabbos and why is not mentioned? 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 Toldos 5769
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel 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
Shabbos: Ta’am HaChaim Parashas Toldos 5769
Shabbos and the opening of the wells
Introduction
In this week’s parashah the Torah relates how Yitzchak dug wells and the shepherds of Gerar quarreled with the shepherds of Yitzchak regarding the wells. The Ramban (Bereishis 26:20) writes that the Torah relates the episode of the wells that Yitzchak dug to allude to the Bais HaMikdash. The first well was called Esek, strife and struggle, as this alludes to the first Bais HaMikdash that was destroyed by the Babylonians, and the second well was called sitnah, hatred, as this name alludes to the second Bais HaMikdash that was destroyed by the Romans. The third well, however, was called Rechovos, expansion, and this name alludes to the third Bais HaMikdash that HaShem Himself will build and there will not be any quarrel or strife involved in the building of the third Bais HaMikdash.
Drinking water and drawing the Divine Spirit
One must wonder, though, why the Torah chose to hint to the building of the Bais HaMikdash specifically in the section that discusses Yitzchak’s struggles with the Plishtim. Furthermore, regarding the well that Yaakov encounters prior to marrying Rachel, the Ramban (Ibid 29:2) writes based on the Medrash (Bereishis Rabbah 70:8) that the three flocks of sheep alludes to the three festivals when the Jewish People make the pilgrimage to the Bais HaMikdash. The flocks drinking the water allude to the drawing of Ruach HaKodesh, the Holy Spirit that was manifested in the Bais HaMikdash. There also we must understand why the Torah chose to allude to the Bais HaMikdash with an apparently mundane episode of sheep drinking water.
The gates are open on Shabbos and one can enter those gates with preparation
It is said (Yechezkel 46:1) ko amar HaShem Elokim shaar hechatzer hapinimis haponeh kadim yihyeh sagur sheishes yimei hamaaseh uvayom haShabbos yipaseiach uvayom hachodesh yipaseiach, thus said the Lord/Elokim: “The gate of the inner courtyard that faces eastward shall be closed during the six days of labor, but on the Shabbos day it shall be opened, and on the day of the New Moon it shall be opened.” The Sfas Emes (Toldos 5643) writes that the Mishna (Avos 5:6) states that the mouth of the well was created on Erev Shabbos. The explanation of this is that Shabbos is the well and HaShem allows a Jew to prepare for Shabbos prior to Shabbos. In this way one can connect the days of the week with Shabbos. Thus, writes the Sfas Emes, according to the manner that one aspires to receive the Shabbos with joy, HaShem will show him the correct path to enter into Shabbos.
Shabbos and Yom Tov are times of extra spirituality
The Sfas Emes (Noach 5647) writes further that Shabbos and Yom Tov are the times when the gates of heaven are opened for an extra infusion of spirituality and it is at these times that one can ascend to greater spiritual heights. We can now understand why the Medrash and the Ramban write that the opening of the wells alludes to the festivals because it was specifically on the festivals that the Jewish People witnessed in the Bais HaMikdash the revelation of HaShem in all His glory. This revelation allowed them to draw from the Ruach HaKodesh, the Holy Spirit.
The Shabbos connection
We have mentioned that on Shabbos one can actually experience the well of water, which is a metaphor to an in increase in spiritual influence in our lives. One must recognize that Shabbos is a well of fresh water that can literally bring the soul back to life. Throughout the week we are engaged in Torah study and performance of mitzvos. Nonetheless, our study of Torah and performance of mitzvos on Shabbos is akin to a man in a desert who discovers an oasis. He may have been drinking water from his canteen but the oasis is on a different plane. Similarly, Shabbos is on a different level than the rest of the week, and it is the Holy Shabbos that provides the spirituality for the rest of the week. Hashem should allow us to recognize the holiness of Shabbos and to prepare for the Shabbos properly so we can drink from its spiritual waters.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Yom Shabbason yom machmadim, on this day of Shabbos, day of delights. The Baal HaTurim (Bereishis 2:2) writes that it is said vayechal Elokim bayom hashevii, by the seventh day G-d completed His work. The Targum Yerushalmi renders the word vayechal to mean vichamad, and He desired. It is for this reason, writes the Baal HaTurim that we recite in the Shabbos Shemone Esrei the words chemdas yamim oso karasa, ‘Most coveted of days’ You called it. It is noteworthy that in addition to Shabbos being the most coveted of days, HaShem fashioned clothing for Adam and Chava on Friday and these clothes were referred to as the bigdei chamudos, the precious garments (Bereishis 27:15 and Rashi Ibid). One reason they were given this name is because Esav coveted these vestments from Nimrod. Yaakov disguised himself as Esav by wearing these garments and Yitzchak gave Yaakov the blessings. It would seem, then, that when one desires blessing, he actively demonstrates his desire for the blessing. Thus, Shabbos is referred to as a day of desire, because we desire the blessing that comes through Shabbos.
Shabbos in Tefillah
Making HaShem’s Name known on earth
Vizichricho malkeinu yispaar bashamayim mimaala vial haaretz mitachas, and may Your remembrance, Our King, be glorified in the heaven above and upon the earth below. The Medrash (Bereishis Rabbah 59:8) states that Avraham told Eliezer that initially HaShem was only the G-d of the heavens as His Name was not yet known amongst the people. Now, however, Avraham had made HaShem’s Name known amongst people, so HaShem had become the G-d of the heaven and the earth. In a similar vein, we declare here that HaShem’s Name and remembrance should be known in the heavens and in the earth. One must talk to people about HaShem and His wonders so that His Name will be known throughout the land.
Shabbos Story
Kosher for now, kosher for eternity
Rabbi Mordechai Kamenetzky writes: This past summer 30,000 Boy Scouts joined together in Virginia for a national Boy Scout Jamboree. Among the myriad groups of scouts who attend this event that occurs every four years are many Jewish Scouts as well. Mike Paretsky, a Vice Chairman of the GNYC Jewish Committee on scouting, was the kosher food liaison to the jamboree. Special food was ordered from O’Fishel caterers of Baltimore, so that the Jewish scouts would be able to nourish their bodies as well.
One of the scoutmasters, a Jewish man, caught a glimpse of the kosher offerings. He had never eaten a kosher meal in his life, yet when he saw the special meals, something stirred. He and his troops were being served pork-this and bacon-that for breakfast, lunch and supper, and all of a sudden this man decided he was sick of the monotonous treif stuff. He wanted to eat kosher. Scoutmaster Paretsky gladly let him partake in a meal, but that was not enough for the fellow. The man decided to keep kosher during the entire jamboree!
Mr. Paretsky agreed to accommodate the neophyte kosherphile, but a skeptic approached him. “Mike,” he said, “why are you wasting your kosher food on this fellow? He is not going to eat kosher after this is over, and he observes absolutely nothing! Why waste the food on him?”
Mike answered with an amazing story of the Chofetz Chaim. When Russian soldiers entered the town of Radin, Jewish townsfolk prepared kosher meals for the Jewish soldiers in the Czar’s army. Soon their acts of charity seemed to fly in their face as they saw the soldiers devour the food and then stand on line to receive the forbidden Russian rations.
When they complained to the Chofetz Chaim and threatened to stop preparing kosher food, he reflected with an insight that must be passed on to generations.
“Every mitzvah that a Jew does, every good deed and every bit of kosher that he eats is not a fleeting act. It is an eternity. No matter what precedes or ensues, we must cherish each proper action of a Jew.” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 18
On Shabbos we are satisfied with our portion
In this chapter we learn of Dovid becoming successful and popular amongst the Jewish People, and Shaul becoming intimidated by Dovid. Shaul then decided that he would not kill Dovid directly. Rather, Shaul would have Dovid wage war with the Plishtim and Dovid would be killed by the Plishtim. Shaul had his servants tell Dovid that in lieu of a dowry, Dovid would have to kill one hundred Plishtim and then Dovid could have the hand of Shaul’s daughter in marriage. Dovid and his men proceeded to kill two hundred Plishtim and Shaul gave Dovid his daughter Michal as a wife. The episodes involving Shaul and Dovid are a lesson for all of us. One has to be satisfied with the portion in life that HaShem has given him and not be jealous of other people’s accomplishments. Shabbos is a time when we are all equal in our portion, as the entire day of Shabbos is a gift from HaShem. Thus, we should focus on being satisfied with what we have, as we say in the Shabbos Shemone Esrei sabeinu mituvecho visamcheinu bishuasecho vitaheir libeinu liovdecho biemes, satisfy us from Your goodness and gladden our souls with Your salvation, and purify our hearts to serve You sincerely. Once we are satisfied with our portion we will be able to help others to become satisfied with their portion.
Shabbos in Agadah
Shabbos is a field of holiness
It is said (Shir HaShirim 7:12) lecho dodi neitzei hasadeh, come, My beloved, let us go to the fields. The Pinei Menachem writes that the Arizal explains this verse to mean that on Shabbos, the wilderness is transformed into a field. A wilderness is an ownerless area. The Zohar states that there are fields and there are fields. There is a field that all the blessings and holiness resides within that field, as it is said (Bereishis 27:27) kireiach hasadeh asher beiracho HaShem, like the fragrance of a field which HaShem has blessed. This field is the field of Shabbos and the field of the Bais HaMikdash.
Shabbos in Halacha
Summary
One who removed a pot from the blech prior to Shabbos and intended on returning it and forgot to do so is allowed to return it on Shabbos, as long as the food was completely cooked and is still warm.
One who removed a pot from the blech on Shabbos and set it down or intended not to return the pot, bidieved he is allowed to return the pot to the blech if it is completely cooked and still warm. In a situation of great necessity, this would be allowed even if it was set down and one intended not to return it.
If the fire under the pot of fully cooked food was extinguished, one can transfer the pot to a different blech while it is warm.
If one removed the wrong pot from the blech, he will be allowed to return it, even if he set it down and intended not to return it, provided that the food is fully cooked and is still warm.
Shabbos Challenge Question
Last week we posed the question: 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?
Perhaps one approach to answer this question is that the Ran writes that Chava sinned by giving Adam to eat from the Tree of Knowledge of Good and Bad. Chava performed the last action on the first Friday in history, so the Jewish woman is required to perform the last action prior to the onset of Shabbos, and she does so by lighting the Shabbos candles. The Medrash (Tanchumah Bereishis §1) states that a woman lights candles prior to the onset of Shabbos because Chava, the first woman, extinguished the life of Adam, who was the candle of the world. Thus, in a sense, through the sin of eating from the forbidden fruit, darkness was cast upon mankind. It was not until after Shabbos that Adam discovered how to create fire (Mishna Berurah Orach Chaim 298:1) and it is for this reason that we use a candle by Havdalah. Thus, prior to Shabbos there was a rectification of the sin and immediately following Shabbos the light of the world was, in a sense, restored.
This week’s question is, the Medrashim mention associations between Avraham and Yaakov to Shabbos. It would seem that Yitzchak is not mentioned regarding Shabbos. What could possibly be the association between Yitzchak and Shabbos and why is not mentioned? 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 Toldos 5769
Is sponsored lizchus Refuah shileima Chaya bas Docha Rachel 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
Monday, November 24, 2008
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (2)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Parashas Toldos 5769
63:2
The Medrash
The Medrash states that it is said (Mishlei 17:6) ateres zikeinim binei vanim visiferes banim avosam, the crown of elders is grandchildren, and the glory of children is their parents. The fathers are a crown to the children, and the children are a crown to their fathers. The fathers are a crown to the children as it is said visiferes banim avosam, and the children are a crown to the fathers as it is said ateres zikeinim binei vanim. Rabbi Shmuel bar Rav Yitzchak said that Avraham was only saved from the fiery furnace in the merit of Yaakov. This is akin to one who was tried before a ruler and he was sentenced to be burned to death. The ruler then saw in his astrology that this person who was indicted would have a daughter in the future who would marry the king. The ruler said that this person is deserving of being saved in the merit of the daughter that he will have in the future and he would marry the king. Similarly, Nimrod sentenced Avraham to be burned by the fire and HaShem foresaw that Yaakov would descend from Avraham. Hashem said that Avraham deserves to be saved in the merit of Yaakov. This is what is said (Yeshaya 29:22) lachein koh amar HaShem el bais Yaakov asher padah es Avraham, therefore, thus said HaShem, Who redeemed Avraham, to the House of Yaakov. Yaakov redeemed Avraham. Alternatively, ateres zikeinim binei vanim refers to what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
How is it possible that Avraham could not be saved from the fiery furnace in his own merit? Why did Avraham need Yaakov to save him from death when Avraham deserved to be saved in his own merit?
An explanation of the Medrash
The Yifei Torah writes that the way HaShem conducts His judgments is that those who are willing to sacrifice their life for HaShem will not be saved and it was for this reason that Rabbi Akiva and his colleagues were not saved from death. In incidents where we find people who were saved from death, despite their willingness to sacrifice their lives, there were specific reasons for their being saved. Thus, Avraham’s life should have been forfeited, if not for the merit of Yaakov who descended from Avraham.
The deeper intention of the Medrash
Perhaps we can suggest an alternative interpretation to this Medrash. The Medrash states that children are a crown to the fathers and the fathers are a crown to the children. HaShem certainly could have saved Avraham in his own merit, as the Medrash (Bereishis Rabbah 12:9) states that the entire world was created in the merit of Avraham. Nonetheless, HaShem decided that Avraham should be saved in the merit of his grandson Yaakov, as in this way Avraham would be a crown for Yaakov and Yaakov would be a crown for Avraham. A crown is a symbol of royalty. There are those who become king because of their lineage and there are those who become king due to their own accomplishments. The Jewish people, however, are unique in that we are all connected, both in life and in death. The strongest connection is when someone living is saved in the merit of someone who has not yet been born in the physical world. This is similar to the idea expressed in the Medrash (Shir HaShirim Rabbah 1:23) that HaShem only was willing to give the Torah to the Jewish People when He knew that the future generations would be the guarantors. Our primary hope for salvation is in the merit of future generations. It is for this reason that HaShem saved Avraham in the merit of Yaakov.
The lesson of the Medrash
The lesson from this Medrash is that we must always realize that we can, in a sense, save previous generations. The Gemara (Sanhedrin 104a) states that a son can give merit to a father, so we should be constantly improving ourselves to give merit to our forefathers and then we will merit that our children will be a merit for us.
Doreish Tov on Medrash Rabbah Parashas Toldos 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Parashas Toldos 5769
63:1
The Medrash
The Medrash states that it is said (Mishlei 23:24) gil yagil avi tzaddik viyoleid chacham yismach bo, the father of a righteous will be mirthful; one who begets a wise child will rejoice in him. The repeated words gil yagil teaches us that when a righteous person is born it is joy that follows joy. It is said (Yeshaya 7:1) vayehi bimei Achaz, it happened in the days of Achaz. Rabbi Hoshia said, the ministering angels said before HaShem, “Master of the world! Woe that Achaz reigns.” Hashem responded, “he is the son of Yosam and his father is a righteous person and therefore I cannot extend My hand against him.” Regarding the words viyoleid chacham yismach bo, Rabbi Levi said, how do you know that one who has a son that toils in Torah study, he will have compassion on him? The answer is found in the verse that states (Mishlei 23:15) bini im chacham libecho yismach libi gam ani, my child, when your heart becomes wise, then my heart, too, will rejoice. Rabbi Shimon ben Menasia said that I only know regarding the heart of a father who is of flesh and blood. How do I know that even HaShem will have compassion on him when he toils in Torah study? The answer is found in the verse that states yismach libi gam ani, then my heart, too, will rejoice. Joy that follows joy is when the child is righteous and is the son of a righteous person. This is what is said (Bereishis 25:19) vieileh toldos Yitzchak Ben Avraham, and these are the offspring of Yitzchak son of Avraham.
Question on the Medrash
What is the message of the Medrash? It would seem obvious that one who studies Torah is a source of joy to HaShem.
The deeper intention of the Medrash
The Medrash states that the joy that a father and HaShem have from a son who studies Torah is attributed to the son being righteous and the son of a father who is righteous. This phenomenon is not merely a genealogical pattern. Rather, the merit of the father allows for the child to be righteous and to study Torah. It is for this reason that the Medrash states that although Achaz was wicked, HaShem would not extend His hand against him because of the merit of his father Yosam. The father’s merit can be so great that it can even protect his wicked son.
The lesson of the Medrash
From the words of the Medrash we see the importance of a father serving HaShem properly. Thus, even if the son will not be like the father in character, HaShem will protect the son in the merit of the father.
Friday, November 21, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 5
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
This year the Jewish People will be reciting the special blessing over the position of the sun returning to the state that it was positioned in at the time of creation. This cycle occurs every twenty-eight years. It is noteworthy that the Baal HaTurim (Bereishis 1:1) writes that in the first verse of Bereishis there are seven words that contain twenty-eight letters. In the first verse of the Ten Commandments there are seven words which contains seven letters. Additionally, in the recitation of Kaddish we praise HaShem with the words yehei Shemei rabbah which has seven words which contain twenty-eight letters. This, teaches us, writes the Baal HaTurim, that one who recites yehei Shemei rabbah with all his might becomes a partner in creation and is akin to one who accepted the Torah at Sinai. It is noteworthy that the verse of Bereishis contains twenty-eight letters and this corresponds to the fact that every twenty-eight years the sun returns to the same position that it was in at creation. What is even more fascinating is that Yehoshua stopped the sun, and Yehoshua ruled over the Jewish People for twenty-eight years (Baal HaTurim Bamidbar 27:16). Furthermore, it is said (Bereishis 23:1) vayihyu chaye Sarah, Sarah’s lifetime was, and the word chaye equals 28 in gematria. The Medrash (Bereishis Rabbah 58:2) expounds on the verse (Koheles 1:5) that states vizarach hashemesh uva hashemesh, and the sun rises and the sun sets, to be referring to Sarah and Yehoshua. Additionally, the letter yud was taken from the name Sarah and placed in the name Yehoshua. Thus, we see a strong connection between the sun and the number twenty-eight.
The Kli Yakar points out that the Torah mentions numerous times in this week’s parashah the word gemalim, camels, and this alludes to the idea that Rivka performed an act of kindness with Eliezer and his camels. It is noteworthy that the word gamal is in gematria 73, and is equal in gematria to the word chesed (72), kindness.
Rabbeinu Bachye (Bereishis 23:2) writes that the word Chevron means chibur an attachment, as those who are buried in the Mearas Hamachpeila, their souls are connected above with the four camps of the Divine Presence. The Sefarim writes that the word Mearas also means to be attached, so it is appropriate that this cave was referred to as Mearas Hamachpeila , the attachment of those souls to the Divine Presence.
It is said (Bereishis 24:65) vatomer el haeved mi haish halazeh haba likraseinu, and she said to the servant, “Who is that man walking in the field toward us?” The word halazeh can be broken down as follows: the letters hay in the beginning and the end of the word equal in gematria 10, which alludes to Yitzchak, as Reb Tzadok HaKohen writes that whenever the Gemara states mipi hagevurah, from the mouth of the Almighty, this alludes to Yitzchak, and Yitzchak is associated with the giving of the Torah (the shofar blown at Sinai was the shofar from the ram that Avraham substituted for Yitzchak). The remaining letters lamed and zayin equal 37, and this alludes to the fact that Yitzchak was 37 years old when Avraham brought him up as an sacrifice.
It is said (Bereishis 18:7) hi haishah asher hochiach HaShem liven adoni, she shall be the woman whom HaShem has designated for my master’s son. The words liven adoni equal in gematria 147. This alludes to Yaakov, who lived 147 years, and in reality, he was also the son of Eliezer’s master, as Yitzchak was also the master of Eliezer, and Yaakov was the son of Yitzchak.
It is said (Bereishis 18:11) achoseinu at hayii lialfei rivavah, “our sister, may you come to be thousands and myriads.” The word rivavah (209) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Rivka would be marrying Yitzchak.
The Torah uses the word kad, pitcher, nine times regarding Rivka drawing water for Eliezer and his camels. This alludes to the idea that it is evident that Rivka was the chosen partner for Yitzchak, and the word emes in at bash is 9. Furthermore, the word kad equals in gematria 24, and this alludes to the idea that by performing acts of kindness with Eliezer, Rivka merited marrying Yitzchak and she was then adorned with the 24 ornaments mentioned in the Book of Yeshaya Chapter 3.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
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
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 http://www.doreishtov.blogspot.com/
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
This year the Jewish People will be reciting the special blessing over the position of the sun returning to the state that it was positioned in at the time of creation. This cycle occurs every twenty-eight years. It is noteworthy that the Baal HaTurim (Bereishis 1:1) writes that in the first verse of Bereishis there are seven words that contain twenty-eight letters. In the first verse of the Ten Commandments there are seven words which contains seven letters. Additionally, in the recitation of Kaddish we praise HaShem with the words yehei Shemei rabbah which has seven words which contain twenty-eight letters. This, teaches us, writes the Baal HaTurim, that one who recites yehei Shemei rabbah with all his might becomes a partner in creation and is akin to one who accepted the Torah at Sinai. It is noteworthy that the verse of Bereishis contains twenty-eight letters and this corresponds to the fact that every twenty-eight years the sun returns to the same position that it was in at creation. What is even more fascinating is that Yehoshua stopped the sun, and Yehoshua ruled over the Jewish People for twenty-eight years (Baal HaTurim Bamidbar 27:16). Furthermore, it is said (Bereishis 23:1) vayihyu chaye Sarah, Sarah’s lifetime was, and the word chaye equals 28 in gematria. The Medrash (Bereishis Rabbah 58:2) expounds on the verse (Koheles 1:5) that states vizarach hashemesh uva hashemesh, and the sun rises and the sun sets, to be referring to Sarah and Yehoshua. Additionally, the letter yud was taken from the name Sarah and placed in the name Yehoshua. Thus, we see a strong connection between the sun and the number twenty-eight.
The Kli Yakar points out that the Torah mentions numerous times in this week’s parashah the word gemalim, camels, and this alludes to the idea that Rivka performed an act of kindness with Eliezer and his camels. It is noteworthy that the word gamal is in gematria 73, and is equal in gematria to the word chesed (72), kindness.
Rabbeinu Bachye (Bereishis 23:2) writes that the word Chevron means chibur an attachment, as those who are buried in the Mearas Hamachpeila, their souls are connected above with the four camps of the Divine Presence. The Sefarim writes that the word Mearas also means to be attached, so it is appropriate that this cave was referred to as Mearas Hamachpeila , the attachment of those souls to the Divine Presence.
It is said (Bereishis 24:65) vatomer el haeved mi haish halazeh haba likraseinu, and she said to the servant, “Who is that man walking in the field toward us?” The word halazeh can be broken down as follows: the letters hay in the beginning and the end of the word equal in gematria 10, which alludes to Yitzchak, as Reb Tzadok HaKohen writes that whenever the Gemara states mipi hagevurah, from the mouth of the Almighty, this alludes to Yitzchak, and Yitzchak is associated with the giving of the Torah (the shofar blown at Sinai was the shofar from the ram that Avraham substituted for Yitzchak). The remaining letters lamed and zayin equal 37, and this alludes to the fact that Yitzchak was 37 years old when Avraham brought him up as an sacrifice.
It is said (Bereishis 18:7) hi haishah asher hochiach HaShem liven adoni, she shall be the woman whom HaShem has designated for my master’s son. The words liven adoni equal in gematria 147. This alludes to Yaakov, who lived 147 years, and in reality, he was also the son of Eliezer’s master, as Yitzchak was also the master of Eliezer, and Yaakov was the son of Yitzchak.
It is said (Bereishis 18:11) achoseinu at hayii lialfei rivavah, “our sister, may you come to be thousands and myriads.” The word rivavah (209) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Rivka would be marrying Yitzchak.
The Torah uses the word kad, pitcher, nine times regarding Rivka drawing water for Eliezer and his camels. This alludes to the idea that it is evident that Rivka was the chosen partner for Yitzchak, and the word emes in at bash is 9. Furthermore, the word kad equals in gematria 24, and this alludes to the idea that by performing acts of kindness with Eliezer, Rivka merited marrying Yitzchak and she was then adorned with the 24 ornaments mentioned in the Book of Yeshaya Chapter 3.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 5
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
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 http://www.doreishtov.blogspot.com/
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 14
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
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? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? 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 14
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
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
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 14
Tefillah Thoughts
Tefillah, the Bais HaMikdash and livelihood
The Gemara (Pesachim 88a) states that each of the Patriarchs referred to the Bais HaMikdash in a different manner. Avraham referred to the Bais HaMikdash as a mountain, Yitzchak referred to it as a field, and Yaakov referred to it as a house. What is interesting is that only regarding Yitzchak does the Torah associated prayer with the Bais HaMikdash. It is said (Bereishis 24:63) Vayeitzei Yitzchak lasuach basadeh, Yitzchak went out to supplicate in the field. The Gemara (Brachos 26b) interprets the word lasuach to mean prayer. Thus, we can interpret this verse homiletically to read that Yitzchak went out to supplicate in the Bais HaMikdash. Why does the Torah associate Yitzchak with prayer and the Bais HaMikdash? The Netziv (Bereishis 2:5) writes that it is said (Ibid) vichol siach hasadeh terem yihyeh baaretz, now all the trees of the field were not yet on the earth. In a simple sense the Torah is teaching us that one is constantly “talking” (siach means to talk) about sustenance and livelihood. In a deeper sense, however, the Torah is teaching us that it is specifically ones livelihood that is connected with prayer.
In the times of the Bais HaMikdash, writes the Netziv, the sacrifices, which are referred to as Avodah, service, would effect ones livelihood. Now that there is no Bais HaMikdash, ones prayer is what effects his livelihood. The Netziv elaborates on this idea and explains how HaShem does not only desire the prayers of the righteous so that they will bear children. HaShem also desires the prayers of the righteous so that they will earn a livelihood and be sustained. Perhaps based on this idea we can suggest that here the Torah is telling us that Yitzchak was able to tap into the power of prayer and the power of the Bais HaMikdash so that he would have a livelihood. It is noteworthy that the Ibn Ezra and the Ramban (Parashas Toldos) debate whether Yitzchak was poor or wealthy. According to the above mentioned premise, it would follow that Yitzchak was able to draw from the source of prayer and from the future site of the Bais HaMikdash to earn his sustenance. Furthermore, the Rambam (Hilchos Deios 5:11) rules that one must earn a living prior to marriage, and it would appear that Yitzchak was praying that he should have sustenance and only then could he marry Rivka. The lesson of this thesis is that when the economy is in turmoil, one must focus even more to HaShem through prayer, and HaShem will answer our prayers for livelihood and for everything that we request of Him.
Tefillah Teachings
Seeking out water to wash before praying
One is required to seek out water a distance of four mil before him when he is traveling and this ruling only applies when water is available. One who is riding is the same as one who is walking on the road. Furthermore, there is no difference whether the road is difficult or easy to travel on. All this is said regarding one who knows that he will certainly find water on the road but if he is not certain that he will find water on the road, then he is not obligated to search for water.
Tefillah Translated and Elucidated
Adon Olam
Our Rock in times of distress
Vihu nisi umanos li minos kosi biyom ekra, He is my banner, a refuge for me, the portion in my cup on the day I call. The Eitz Yosef explains this passage to mean that in battle, a banner is raised on top of the mountain with the purpose of gathering all the soldiers. Similarly, HaShem is my banner and therefore I seek Him out for refuge. Furthermore, HaShem is the portion in my cup on the day I call, as there is no one besides HaShem who can fulfill my requests.
Tefillah Tale
Ksav Sofer - A Chip Off The Old Tears
During the Chasam Sofer’s old age, it became difficult for him to give over a shiur for the yeshivah, and he requested that his talmidim appoint his son, the Ksav Sofer, who was still quite young, in his place. His talmidim were dismayed by his suggestion. They couldn’t imagine that the Chasam Sofer’s young son was capable of transmitting a shiur on the caliber of his father’s shiurim. However, after the talmidim heard the Ksav Sofer’s shiurim, which were brilliant in their depth and clarity of thought, they were astounded by his genius. They hurried to the Chasam Sofer to praise his son. “Our Rav is fortunate that he was zocheh to such a brilliant son,” they said. Tears of happiness appeared in the Chasam Sofer’s eyes. He replied to them, “Do you think that I was zocheh to such a son for nothing? You should know that I was zocheh to him through a vessel of tears. From the day that my son was born, a tefillah did not pass by that I didn’t cry copious tears that He should succeed in Torah! This is the secret of his success! (Chut Hameshulash, Chaim Sheyash Bahem)
[Reprinted with permission from Revach.net]
Tefillah Test
The souls of the righteous will also experience the rebuilding of Yerushalayim
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? Last week we explained the first blessing in Shemone Esrei that begins with a letter vav, the blessing of vilamalshinim. The second blessing that begins with the letter vav is the blessing of viliYerushalyim ircha, and to Jerusalem, Your city, may You return. Rav Shimon Schwab writes that this blessing is adjacent to the previous blessing of al hatzaddikim, on the righteous, because the Medrash to Tehillim (Shochar Tov 122:6) states that the association between these two blessings is that the righteous achieve their full greatness only in Yerushalayim. In a deeper sense, Rav Schwab writes that the Gemara (Taanis 5a) states that HaShem declares, “I will not enter into Yerushalayim on high until I enter into Yerushalayim below.” Yerushalayim below is the physical city of Yerushalayim, of which we beseech HaShem to rebuild speedily in our time. Yerushalayim on high is where the souls of the righteous wait, praying for the rebuilding of Yerushalayim on earth. When Yerushalayim on earth will be rebuilt, the souls in Yerushalayim on high will experience the rebuilding along with the physical people who experience the rebuilding of Yerushalayim here on earth. Those souls on high will have preferred seating to experience this momentous event.
This week’s question is, how is the third blessing of Shemone Esrei associated with Yaakov? 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 14
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
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
Subscribe to:
Posts (Atom)
