Friday, December 12, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 17
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 17
Tefillah Thoughts
Hashem answers before we pray
We are currently discussing 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 Medrash (Shemos Rabbah 21:3 states that this is exactly what the verse means. HaShem foresees the future, so He knows what a person will ask for prior to asking for it. What lesson can we learn from here? Perhaps the Medrash is teaching us that we should not think that HaShem is only now being made aware of our plight. Rather, HaShem knew of our difficulty even before the situation occurred. This knowledge will give us faith that HaShem is aware of our challenges and He Who created the challenge will deliver us from it for our benefit.
Tefillah Teachings
Cleaning ones hands before praying with any material
If one is concerned that by seeking out water prior to praying he will miss the prescribed time for prayer entirely, then he is allowed to clean his hands with a rock, dirt or anything that will clean and then he is permitted to pray. If, however, he is in an area where there are ten Jews praying and if he seeks out water he will miss the prescribed time for prayer, the Bach writes that even if he has time he does not have to seek out water. Rather, he can use any cleansing agent such as a rock or dirt.
Tefillah Translated and Elucidated
Yigdal
Hashem returns our very own spirit
Yigdal Elokim chai viyishtabach, exalted be the living G-d and praised. HaShem is referred to as the living G-d. What does this mean? How can we say about HaShem Who is not physical that He is living? It would appear that the simple understanding of this statement is that HaShem is perceived by physical beings, who are alive. It is for this reason, then, that we refer to HaShem as the living G-d, because HaShem is the One Who provides life to the entire world.
Tefillah Tale
Can’t Get Near The Maharshal
The Maharshal (Rav Shlomo Luria d. 1574) appointed someone to be his agent of rebuke to give him mussar and tochacha if he did even the slightest wrongdoing. Once, the Maharshal was deeply involved in an intricate Tosfos and he lost all track of time, and consequently, was late for Mincha. The Maharshal expected to be rebuked strongly for his tardiness, but to his consternation, his agent of rebuke didn’t utter a word about it.
The Maharshal questioned his agent, “Didn’t I appoint you to rebuke to me for any wrongdoing? Why didn’t you say anything when I was late for Mincha?”
The agent responded, “In normal circumstances, I certainly would have rebuked you for this. However, when you walked in the Bais Medrash, you were accompanied by two radiant men who were surrounded by an aura of kedusha, and I was afraid to approach you.”
The Maharshal responded, “These two men were the R’i and Rabbeinu Tam, the Baalei Tosfos whose words I struggled so hard to understand.” (Sefer Korban Todah) [Reprinted with permission from Revach.net]
Tefillah Test
Partners with HaShem
Last week we posed the question: why do we mention the idea of hatov vihameitiv, that HaShem is good and beneficent, in the blessing of requesting prosperity? One possible answer to this question is that regarding the laws of reciting Hatov Vihameitiv over wine, there are opinions that require that one have a partnership in the wine. In a similar vein we can suggest that regarding earning a livelihood, one must always be cognizant that Hashem is, so to speak, his partner in all of his financial concerns. With that knowledge one can hope for success in all areas of life.
This week’s question is, if there are nineteen blessings in the “Shemone Esrei,” why did the Sages not rename the prayer the Tisha Esrei, the blessings of nineteen? 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 17
Is sponsored online
lizchus Refuah shileima kol cholei Yisroel, Shabbos hi milizok urefuah kerovah lavo.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, December 11, 2008
Shabbos: Ta’am HaChaim Parashas Vayishlach 5769
שבת טעם החיים פרשת וישלח תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayishlach 5769
Shabbos: Challenge at twilight and receiving the wealth of Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov encountered the angel of Esav and struggled with him. The Torah records that the angel of Esav requested from Yaakov that he let him go and Yaakov refused. It is said (Bereishis 32:27) vayomer shalcheini ki alah hashachar vayomer lo ashaleichacho ki im beirachtani, and he said, “I will not let you go unless you bless me.” This declaration of Yaakov requires understanding. How is it that Yaakov was able to hold the angel hostage until he blessed him?
Evil submitting to good
We have discussed in previous weeks the idea that the evil angel is forced to submit to the blessings of the good angel. The Sefarim write that a righteous person is even greater than an angel. Thus, Yaakov was able to overwhelm the angel of Esav and force him to agree to the blessings that Yaakov had received from Yitzchak. We must wonder, however, how the angel of Esav was capable of causing injury to Yaakov. Was not Yaakov righteous enough that he should not have been harmed at all?
Yaakov sets boundaries
There is a fascinating Medrash which would seem to shed light on the struggle that occurred between Yaakov and the angel of Esav. Subsequent to Yaakov meeting Esav and battling the angel, it is said (Bereishis 33:18) vayavo Yaakov shaleim ir Shechem asher bieretz Canaan bivoo miPadan Aram vayichan es pinei hair, Yaakov arrived intact at the city of Shechem which is in the land of Canaan, upon his arriving from Paddan-aram, and he encamped before the city. On the last words of the verse that state that Yaakov encamped before the city, the Medrash (Bereishis Rabbah 79:6) comments: Yaakov arrived Erev Shabbos with the setting of the sun and he set up techumin, boundaries. This teaches us that Yaakov observed the Shabbos prior to the Torah being given. This Medrash is a bit puzzling. Why does the Medrash teach us specifically here that Yaakov observed Shabbos? Was there something unique about Yaakov’s arrival that warranted mention of him observing Shabbos? Furthermore, why is Yaakov’s Shabbos observance characterized by creating boundaries?
The Shabbos connection: the twilight zone is fraught with danger
One aspect of Shabbos that is sometimes overlooked is the idea that we are transitioning from the weekdays into Shabbos. While many people tend to rush into Shabbos, it is worthwhile to contemplate what is occurring during the transition period. Throughout the week one is constantly facing challenges in spiritual matters. Shabbos is referred to as a day of menuchah, rest, because on Shabbos all harsh judgments depart prior to Shabbos. Thus, upon the arrival of Shabbos, one should be able to sense all the challenges of the week disappearing in an instant. In order to sense this phenomenon, however, one must prepare properly for Shabbos. Yaakov Avinu taught us with his actions that to prepare for Shabbos one needs to acknowledge that Shabbos is a true day of rest from the struggles of the week. The Maharzav on the Medrash (Ibid) writes that the word vayichan, when the letters are rearranged, spells out the word vayanach, and he rested. Thus, by properly preparing for Shabbos, Yaakov was able to truly rest on Shabbos. Although we cannot know what lack the angel of Esav found in Yaakov, it would seem that the deficiency was manifest in an area that was hidden, as the area where the angel inflicted harm on Yaakov is a discreet part of the body. Perhaps this alludes to the period in time referred to as bein hashemashos, between the (settings) of the suns, i.e. twilight. It is specifically with the onset of Shabbos when the Jewish People are faced with the challenge of receiving Shabbos properly. Instead of rushing into Shabbos at this time, we should already be prepared earlier in the day so that we do not have to be ‘inflicted’ by the forces of evil, Heaven forbid.
Receiving the wealth of Shabbos
There is another aspect of Shabbos that is alluded to in this verse. It is said, vayichan es pinei hair, and he encamped before the city. What is the Torah teaching us with the word pinei? In Kabbalas Shabbos we recite the words lecho dodi likras kallah pinei Shabbos nikabelah, come my Beloved to greet the bride – The Shabbos presence, let us welcome! What is meant by the words pinei Shabbos? The answer to this question can be found in a Medrash (Bereishis Rabbah). It is said (Bereishis 41:56) viharaav hayah al kol pinei haaretz, when the famine spread over all the face of the earth. The Medrash states that the words pinei haaretz refers to the wealthy people. Thus, we can suggest that when the Torah states vayichan es pinei hair, this means that Yaakov encamped before the wealth of the city. What is the wealth of a city? It is said (Mishlei 10:22) bircas HaShem hi taashir, it is the blessing of HaShem that enriches. The Medrash (Bereishis Rabbah 11:1) states that this refers to Shabbos, which is the day that HaShem blessed. Thus, the Medrash is teaching us that Yaakov encamped before the wealth of the city, and the wealth of the city is Shabbos. In a similar vein, with the onset of Shabbos we go out to greet its wealth, as the poverty and struggles of the weekday disappear and we receive the blessings of Shabbos. HaShem should allow us to merit properly observing the Holy Shabbos an then we will all merit to greet pinei Moshiach Tzidkienu, the ‘face’ of Moshiach our righteous one, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem is our Rock and paints a picture
Shimei shamayim eretz viyamim kol tziva marom givohim viramim tanin viadam vichayas rieimim ki bikah HaShem tzur olamim, all layers of heaven, earth, and seas, all the host above, high and exalted, sea giants and man and mighty beasts – that the Creator, HaShem, is the stronghold of the Universe. HaShem is called the Rock of the Universe. The word tzur has many connotations. Besides for the simple meaning of rock, the word tzur can also mean tzayar, painter (see Brachos 10a). Alternatively, the word tzur is similar to the word tzorer, foe or oppressor. It would seem, then, that when we refer to HaShem as tzur, we are describing Him in various facets of our perception of Him. HaShem is the stronghold of the world. Yet, at times we feel agitated and HaShem, so to speak, hides His Face from us. Nonetheless, we must realize that HaShem is, so to speak, an artist, and one cannot always understand the deeper meanings that are contained within a masterpiece. Perhaps that is why HaShem is referred to as tzur olamim, as the word olam is interpreted to be similar to the word heelem, concealment. Thus, HaShem is painting, so to speak, behind the scenes.
Shabbos in Tefillah
HaShem and the angels are beyond our comprehension
Tisbareich lanetzach tzureinu malkeinu vigoaleinu borei kedoshim, may You be blessed eternally, our Rock, our King and Redeemer, Creator of holy ones. We refer to HaShem and the angels as holy ones. Thus, HaShem, Who is beyond our imagination and perception, created in His infinite wisdom, beings that area also beyond our perception. This thought should cause us to contemplate how insignificant a human being is, and with that realization, we will make every attempt to serve HaShem faithfully.
Shabbos Story
Always enough
Rabbi Mordechai Kamenetzky writes: The Rebbe, Reb Ber of Mezritch, was once approached by a chasid who had a very common problem.
“Rebbe,” he pleaded. “I never seem to have enough. The more I get, the more I want. I know it is improper to think this way and I need help.”
The rebbe told the man to visit Rebbe Zusia of Anipoli. “He can guide you with your difficulty.”
The man was shocked as he approached Reb Zusia's residence. He saw a ramshackle wooden hut with boarded windows. Upon entering, the poverty was overwhelming. The man figured, “surely this is a man who is in constant need. He hardly has what he needed, and must grapple with new desires on a constant basis. He surely will be able to counsel me on my longing for the articles that I lack.”
The man discussed his problem with Reb Zusia, but Reb Zusia looked at him in amazement.
“What are you coming to me for? How can I advise you? I have absolutely everything I need!”
Never forget others
In the summer of 1954, my grandmother, Itta Ettil Kamenetzky, of blessed memory, left Beth Israel Hospital, for the last time, after a prolonged stay. Her condition had deteriorated, and the doctors felt that there was nothing left for them to do. My grandfather, Reb Yaakov zt”l, went together with family members to pick her up from the hospital. My grandmother was wheeled to the waiting automobile and made as comfortable as possible. Suddenly, Reb Yaakov seemed to realize that he had forgotten something very important. He whispered something to his wife, and when she nodded her approval, he asked if it was possible for the driver to wait a few minutes. He had to go back into the hospital.
The family members were a bit surprised. Although there was another patient in the room, and items may have been confused, they remembered removing every one of my grandmother’s personal belongings from the room. Accompanied by his curious son, Reb Yaakov proceeded to the elevator and pushed the button to the floor on which his wife had stayed.
“Pa,” his son protested, “we have everything.” The elevator stopped at the correct floor. Reb Yaakov proceeded into his wife’s former room and turned to her ailing roommate. “In our rush to leave the hospital, I forgot to tell you good-bye and wish you well. May G-d send you a speedy recovery.” With that, Reb Yaakov walked out of the room, nodded at the stunned nurses, whom he already had thanked on his first exit, and left toward the waiting car.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 20
Three days prior to Shabbos and three days following Shabbos
In this chapter we learn how Yonasan and Dovid agreed upon a manner of informing Dovid if Shaul truly wished to kill Dovid. Dovid did not appear at Shaul’s table on Rosh Chodesh, and he did not appear on the day after Rosh Chodesh, and Shaul informed Yonasan that Dovid should be killed. Yonasan agreed with Dovid that if he shoots three arrows and tells the lad with him that the arrows are on the side, then there is no concern that Shaul wants to kill Dovid. If, however, Yonasan tells the lad to fetch the three arrows that are beyond him, then Dovid would know that Shaul sought to kill him. Interpreting this incident homiletically, we can suggest that this alludes to the three days prior to Shabbos and the three days that follow Shabbos. The three days prior to Shabbos are deemed to be a preparation for Shabbos, when one can begin to experience the holiness of Shabbos. The three days that follow Shabbos, despite retaining a vestige of the holiness of Shabbos, are when one becomes distanced from Shabbos. Hashem should allow us to observe Shabbos properly and experience the Shabbos throughout the entire week.
Shabbos in Agadah
Six days struggle is rewarded accordingly on Shabbos
The Medrash states that upon entering into the city of Shechem, Yaakov instituted techumin, boundaries for Shabbos. The Sfas Emes (Vayishlach 5637) writes that Yaakov leaving Eretz Yisroel was akin to the six days of the week. Through his hard work in exile, Yaakov was able to arrive at Shabbos in a state of perfection. Commensurate to the troubles that one experiences during the six days of the week one will be pure and clean without any evil cleaving to him when Shabbos arrives. Yaakov entered into the city with the setting of the sun, similar to HaShem Who finished, so to speak, His work on the sixth day within a hair’s breath prior to the onset of Shabbos. It is said that Yaakov entered the city complete, and this can be interpreted to mean that Yaakov arrived in peace, and Shabbos is refererd to as shalom, peace. Thus, it would appear that Yaakov arrived at the exact moment that Shabbos began.
Shabbos in Halacha
Returning in a different pot
One is also allowed to pour boiled water from the kettle into a cup and then pour from the cup into the pot of cholent. In these situations, one is returning hot water from the kettle to the blech in a different pot, i.e. the cholent pot. Theoretically, one could add hot water from an urn to the cholent. Nonetheless, since water in an urn does not usually reach the coiling point (212º), the water cannot be ‘returned’ to a pot where it might become boiled, as this would be a violation of cooking.
Shabbos Challenge Question
Last week we posed the question: every week we recite Kabbalas Shabbos as we greet the Shabbos. What is the idea of greeting the Shabbos, which we do not find by any other commandments and we do not greet the festivals?
A basic answer to this question is that while we are certainly enjoined to anticipate other mitzvos, it is specifically regarding Shabbos that the Torah mentions the idea of preparation (See Shemos 16:5). Furthermore, with regard to the World to Come, the Gemar (Avodah Zara 3a) uses the metaphor that one who does not prepare on Erev Shabbos will not eat on Shabbos. Thus, we see clearly that an important component of the Holy Shabbos is in the preparation. Included in that preparation is that we, in a sense, are ecstatic about our having prepared for Shabbos and now we can reap the rewards of the preparations by going out and greeting the Shabbos.
This week’s question is, what is the significance of eating fish on Shabbos? 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 Vayishlach 5769
Is sponsored online
lizchus Refuah shileima kol cholei Yisroel, Shabbos hi milizok urefuah kerovah lavo.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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 http://www.doreishtov.blogspot.com/
Shabbos: Ta’am HaChaim Parashas Vayishlach 5769
Shabbos: Challenge at twilight and receiving the wealth of Shabbos
Introduction
In this week’s parashah the Torah relates how Yaakov encountered the angel of Esav and struggled with him. The Torah records that the angel of Esav requested from Yaakov that he let him go and Yaakov refused. It is said (Bereishis 32:27) vayomer shalcheini ki alah hashachar vayomer lo ashaleichacho ki im beirachtani, and he said, “I will not let you go unless you bless me.” This declaration of Yaakov requires understanding. How is it that Yaakov was able to hold the angel hostage until he blessed him?
Evil submitting to good
We have discussed in previous weeks the idea that the evil angel is forced to submit to the blessings of the good angel. The Sefarim write that a righteous person is even greater than an angel. Thus, Yaakov was able to overwhelm the angel of Esav and force him to agree to the blessings that Yaakov had received from Yitzchak. We must wonder, however, how the angel of Esav was capable of causing injury to Yaakov. Was not Yaakov righteous enough that he should not have been harmed at all?
Yaakov sets boundaries
There is a fascinating Medrash which would seem to shed light on the struggle that occurred between Yaakov and the angel of Esav. Subsequent to Yaakov meeting Esav and battling the angel, it is said (Bereishis 33:18) vayavo Yaakov shaleim ir Shechem asher bieretz Canaan bivoo miPadan Aram vayichan es pinei hair, Yaakov arrived intact at the city of Shechem which is in the land of Canaan, upon his arriving from Paddan-aram, and he encamped before the city. On the last words of the verse that state that Yaakov encamped before the city, the Medrash (Bereishis Rabbah 79:6) comments: Yaakov arrived Erev Shabbos with the setting of the sun and he set up techumin, boundaries. This teaches us that Yaakov observed the Shabbos prior to the Torah being given. This Medrash is a bit puzzling. Why does the Medrash teach us specifically here that Yaakov observed Shabbos? Was there something unique about Yaakov’s arrival that warranted mention of him observing Shabbos? Furthermore, why is Yaakov’s Shabbos observance characterized by creating boundaries?
The Shabbos connection: the twilight zone is fraught with danger
One aspect of Shabbos that is sometimes overlooked is the idea that we are transitioning from the weekdays into Shabbos. While many people tend to rush into Shabbos, it is worthwhile to contemplate what is occurring during the transition period. Throughout the week one is constantly facing challenges in spiritual matters. Shabbos is referred to as a day of menuchah, rest, because on Shabbos all harsh judgments depart prior to Shabbos. Thus, upon the arrival of Shabbos, one should be able to sense all the challenges of the week disappearing in an instant. In order to sense this phenomenon, however, one must prepare properly for Shabbos. Yaakov Avinu taught us with his actions that to prepare for Shabbos one needs to acknowledge that Shabbos is a true day of rest from the struggles of the week. The Maharzav on the Medrash (Ibid) writes that the word vayichan, when the letters are rearranged, spells out the word vayanach, and he rested. Thus, by properly preparing for Shabbos, Yaakov was able to truly rest on Shabbos. Although we cannot know what lack the angel of Esav found in Yaakov, it would seem that the deficiency was manifest in an area that was hidden, as the area where the angel inflicted harm on Yaakov is a discreet part of the body. Perhaps this alludes to the period in time referred to as bein hashemashos, between the (settings) of the suns, i.e. twilight. It is specifically with the onset of Shabbos when the Jewish People are faced with the challenge of receiving Shabbos properly. Instead of rushing into Shabbos at this time, we should already be prepared earlier in the day so that we do not have to be ‘inflicted’ by the forces of evil, Heaven forbid.
Receiving the wealth of Shabbos
There is another aspect of Shabbos that is alluded to in this verse. It is said, vayichan es pinei hair, and he encamped before the city. What is the Torah teaching us with the word pinei? In Kabbalas Shabbos we recite the words lecho dodi likras kallah pinei Shabbos nikabelah, come my Beloved to greet the bride – The Shabbos presence, let us welcome! What is meant by the words pinei Shabbos? The answer to this question can be found in a Medrash (Bereishis Rabbah). It is said (Bereishis 41:56) viharaav hayah al kol pinei haaretz, when the famine spread over all the face of the earth. The Medrash states that the words pinei haaretz refers to the wealthy people. Thus, we can suggest that when the Torah states vayichan es pinei hair, this means that Yaakov encamped before the wealth of the city. What is the wealth of a city? It is said (Mishlei 10:22) bircas HaShem hi taashir, it is the blessing of HaShem that enriches. The Medrash (Bereishis Rabbah 11:1) states that this refers to Shabbos, which is the day that HaShem blessed. Thus, the Medrash is teaching us that Yaakov encamped before the wealth of the city, and the wealth of the city is Shabbos. In a similar vein, with the onset of Shabbos we go out to greet its wealth, as the poverty and struggles of the weekday disappear and we receive the blessings of Shabbos. HaShem should allow us to merit properly observing the Holy Shabbos an then we will all merit to greet pinei Moshiach Tzidkienu, the ‘face’ of Moshiach our righteous one, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem is our Rock and paints a picture
Shimei shamayim eretz viyamim kol tziva marom givohim viramim tanin viadam vichayas rieimim ki bikah HaShem tzur olamim, all layers of heaven, earth, and seas, all the host above, high and exalted, sea giants and man and mighty beasts – that the Creator, HaShem, is the stronghold of the Universe. HaShem is called the Rock of the Universe. The word tzur has many connotations. Besides for the simple meaning of rock, the word tzur can also mean tzayar, painter (see Brachos 10a). Alternatively, the word tzur is similar to the word tzorer, foe or oppressor. It would seem, then, that when we refer to HaShem as tzur, we are describing Him in various facets of our perception of Him. HaShem is the stronghold of the world. Yet, at times we feel agitated and HaShem, so to speak, hides His Face from us. Nonetheless, we must realize that HaShem is, so to speak, an artist, and one cannot always understand the deeper meanings that are contained within a masterpiece. Perhaps that is why HaShem is referred to as tzur olamim, as the word olam is interpreted to be similar to the word heelem, concealment. Thus, HaShem is painting, so to speak, behind the scenes.
Shabbos in Tefillah
HaShem and the angels are beyond our comprehension
Tisbareich lanetzach tzureinu malkeinu vigoaleinu borei kedoshim, may You be blessed eternally, our Rock, our King and Redeemer, Creator of holy ones. We refer to HaShem and the angels as holy ones. Thus, HaShem, Who is beyond our imagination and perception, created in His infinite wisdom, beings that area also beyond our perception. This thought should cause us to contemplate how insignificant a human being is, and with that realization, we will make every attempt to serve HaShem faithfully.
Shabbos Story
Always enough
Rabbi Mordechai Kamenetzky writes: The Rebbe, Reb Ber of Mezritch, was once approached by a chasid who had a very common problem.
“Rebbe,” he pleaded. “I never seem to have enough. The more I get, the more I want. I know it is improper to think this way and I need help.”
The rebbe told the man to visit Rebbe Zusia of Anipoli. “He can guide you with your difficulty.”
The man was shocked as he approached Reb Zusia's residence. He saw a ramshackle wooden hut with boarded windows. Upon entering, the poverty was overwhelming. The man figured, “surely this is a man who is in constant need. He hardly has what he needed, and must grapple with new desires on a constant basis. He surely will be able to counsel me on my longing for the articles that I lack.”
The man discussed his problem with Reb Zusia, but Reb Zusia looked at him in amazement.
“What are you coming to me for? How can I advise you? I have absolutely everything I need!”
Never forget others
In the summer of 1954, my grandmother, Itta Ettil Kamenetzky, of blessed memory, left Beth Israel Hospital, for the last time, after a prolonged stay. Her condition had deteriorated, and the doctors felt that there was nothing left for them to do. My grandfather, Reb Yaakov zt”l, went together with family members to pick her up from the hospital. My grandmother was wheeled to the waiting automobile and made as comfortable as possible. Suddenly, Reb Yaakov seemed to realize that he had forgotten something very important. He whispered something to his wife, and when she nodded her approval, he asked if it was possible for the driver to wait a few minutes. He had to go back into the hospital.
The family members were a bit surprised. Although there was another patient in the room, and items may have been confused, they remembered removing every one of my grandmother’s personal belongings from the room. Accompanied by his curious son, Reb Yaakov proceeded to the elevator and pushed the button to the floor on which his wife had stayed.
“Pa,” his son protested, “we have everything.” The elevator stopped at the correct floor. Reb Yaakov proceeded into his wife’s former room and turned to her ailing roommate. “In our rush to leave the hospital, I forgot to tell you good-bye and wish you well. May G-d send you a speedy recovery.” With that, Reb Yaakov walked out of the room, nodded at the stunned nurses, whom he already had thanked on his first exit, and left toward the waiting car.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 20
Three days prior to Shabbos and three days following Shabbos
In this chapter we learn how Yonasan and Dovid agreed upon a manner of informing Dovid if Shaul truly wished to kill Dovid. Dovid did not appear at Shaul’s table on Rosh Chodesh, and he did not appear on the day after Rosh Chodesh, and Shaul informed Yonasan that Dovid should be killed. Yonasan agreed with Dovid that if he shoots three arrows and tells the lad with him that the arrows are on the side, then there is no concern that Shaul wants to kill Dovid. If, however, Yonasan tells the lad to fetch the three arrows that are beyond him, then Dovid would know that Shaul sought to kill him. Interpreting this incident homiletically, we can suggest that this alludes to the three days prior to Shabbos and the three days that follow Shabbos. The three days prior to Shabbos are deemed to be a preparation for Shabbos, when one can begin to experience the holiness of Shabbos. The three days that follow Shabbos, despite retaining a vestige of the holiness of Shabbos, are when one becomes distanced from Shabbos. Hashem should allow us to observe Shabbos properly and experience the Shabbos throughout the entire week.
Shabbos in Agadah
Six days struggle is rewarded accordingly on Shabbos
The Medrash states that upon entering into the city of Shechem, Yaakov instituted techumin, boundaries for Shabbos. The Sfas Emes (Vayishlach 5637) writes that Yaakov leaving Eretz Yisroel was akin to the six days of the week. Through his hard work in exile, Yaakov was able to arrive at Shabbos in a state of perfection. Commensurate to the troubles that one experiences during the six days of the week one will be pure and clean without any evil cleaving to him when Shabbos arrives. Yaakov entered into the city with the setting of the sun, similar to HaShem Who finished, so to speak, His work on the sixth day within a hair’s breath prior to the onset of Shabbos. It is said that Yaakov entered the city complete, and this can be interpreted to mean that Yaakov arrived in peace, and Shabbos is refererd to as shalom, peace. Thus, it would appear that Yaakov arrived at the exact moment that Shabbos began.
Shabbos in Halacha
Returning in a different pot
One is also allowed to pour boiled water from the kettle into a cup and then pour from the cup into the pot of cholent. In these situations, one is returning hot water from the kettle to the blech in a different pot, i.e. the cholent pot. Theoretically, one could add hot water from an urn to the cholent. Nonetheless, since water in an urn does not usually reach the coiling point (212º), the water cannot be ‘returned’ to a pot where it might become boiled, as this would be a violation of cooking.
Shabbos Challenge Question
Last week we posed the question: every week we recite Kabbalas Shabbos as we greet the Shabbos. What is the idea of greeting the Shabbos, which we do not find by any other commandments and we do not greet the festivals?
A basic answer to this question is that while we are certainly enjoined to anticipate other mitzvos, it is specifically regarding Shabbos that the Torah mentions the idea of preparation (See Shemos 16:5). Furthermore, with regard to the World to Come, the Gemar (Avodah Zara 3a) uses the metaphor that one who does not prepare on Erev Shabbos will not eat on Shabbos. Thus, we see clearly that an important component of the Holy Shabbos is in the preparation. Included in that preparation is that we, in a sense, are ecstatic about our having prepared for Shabbos and now we can reap the rewards of the preparations by going out and greeting the Shabbos.
This week’s question is, what is the significance of eating fish on Shabbos? 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 Vayishlach 5769
Is sponsored online
lizchus Refuah shileima kol cholei Yisroel, Shabbos hi milizok urefuah kerovah lavo.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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 http://www.doreishtov.blogspot.com/
Doreish Tov on Medrash Rabbah Parashas Vayishlach 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Vayishlach 5769
75:1
The Medrash
The Medrash states that it is said (Bereishis 32:4) vayishlach Yaakov malachim lifanav, then Yaakov sent angels ahead of him. Rabbi Pinchas in the name of Rabbi Reuven commenced with the verse that states (Tehillim 17:13) kumah HaShem kadmah fanav hachrieheiu paltah nafshi meirashah charbecha, rise up, HaShem, confront him and bring him to his knees; rescue my soul from the wicked one, who is Your sword. Rabbi Pinchas said that five times in the Book of Tehillim Dovid arouses HaShem (so to speak). One instance is where it is said (Ibid 3: 8) kumah HaShem hoshieini Elokai, rise, up, HaShem, save me, my G-d. A second instance is where it is said (Ibid 7:7) kumah HaShem biapecha, rise up, HaShem, in Your anger. The third instance is where it is said (Ibid 10:12) kumah HaShem Kel nisah yadecho al tishkach anavim, arise, O HaShem! O G-d, raise Your hand, do not forget the humble! A fourth instance is where it is said (Ibid 9:20) kumah HaShem al yaoz enosh, arise, HaShem, let not frail man feel invincible! The fifth instance is where it is said (Ibid 17:13) kumah HaShem kadmah fanav, rise up, HaShem, confront him. HaShem said to Dovid, “Dovid, My son. Even if you were to arouse Me numerous times, I would not be aroused. When will I arise? When you see the poor being plundered and the needy crying out, as it is said (Ibid 12:6) mishod aniyim meienkas evoynim, because of the plundering of the poor, because of the cry of the needy.” Rabbi Shimon bar Yonah said, it is said (Ibid) atah akum, “now I will arise!” As long as the Jewish People are wallowing in the dust, HaShem, so to speak, will not arise. However, when the day arrives of which it is said (Yeshaya 52:2) hisnaaari meiafar kumi shivi Yerushalayim, shake the dust from yourself; arise and sit, O Jerusalem. At that time it is said (Zechariah 2:17) has kol basar mipinei HaShem ki neor mimion kadsho, “be silent, all flesh, before HaShem (Why?) for He is aroused from His holy abode!” Rabbi Acha said this is akin to a chicken that arouses herself from the dirt. It is said kadmah fanav, confront him. Confront the wicked one before he confronts you. It is said hachrieheiu, bring him to his knees, which can be interpreted to mean that you shall break him. This is like it is said (Ibid 20:9) heimah karu vinafalu, they slumped and fell. It is said (Ibid 17:13) paltah nafshi meirashah charbecha, rise up, HaShem, confront him and bring him to his knees; rescue my soul from the wicked one, who is Your sword. Yaakov said, “save me from that wicked one who comes with the strength of that sword,” as it is said (Bereishis 27:40) vial charbecha tichyeh, by your sword you shall live. Alternatively, “save me from that wicked one as he is Your sword with which You dominate Your world.” Rabbi Yehoshua diSichnin in the name of Rabbi Levi said, “save my soul from that wicked one who will ultimately fall by Your sword, as it is said (Yeshaya 34:5) ki rivsah vashamayim charbi, for my sword has been sated in the heavens. HaShem said to Yaakov, “Esav was going on his way and you sent him messengers and declared (Bereishis 32:5) koh amar avdecho Yaakov, “so said your servant Yaakov.”
Question on the Medrash
The Medrash implies that Hashem faulted Yaakov for sending messengers to Esav. What was wrong with Yaakov sending messengers?
The deeper intention of the Medrash
Yaakov certainly had great faith in HaShem. After engaging Lavan for twenty years to earn his daughters in marriage, Yaakov certainly knew how to battle wits with the toughest criminals. Was Yaakov merely afraid that Esav would kill him? It is difficult to suggest this as Yaakov was responsible for a large family and essentially there was nowhere for him to hide from Esav. It would appear, then, that HaShem did not fault him for his fear of Esav, however unnecessary his fear was. Rather, HaShem faulted Yaakov for even attempting to associate with Esav. Yaakov was later punished when he did not allow Esav to view his daughter Dina. Regarding Yaakov himself, however, HaShem decided that Yaakov should not associate in any form with Esav. The reason for this is because when Yaakov fled from Esav, he went to study Torah down the block. It would be difficult to say that Esav was not aware that Yaakov was studying Torah in the academy of Ever. Rather, the study of Torah is what protected Yaakov from the clutches of Esav. In a similar vein HaShem demonstrated to Yaakov that even while en route back to his father’s house, he would have the protection of the Torah, as the Gemara (Sota 21a) states that Torah protects a person even when he is not engaged in its study. Although one cannot be protected from death when not engaged in Torah study, Yaakov certainly had his mind on Torah constantly and this would protect him.
The lesson of the Medrash
We all study Torah every day, in some form or fashion. Do we ever stop and think how the study of Torah protects us from great calamities, Heaven forbid? While we study Torah because this is the will of HaShem, we must also be cognizant of the fact that Torah study protects us from all harm. This should encourage us in our study of Torah and allow us to trust in HaShem to protect us from any danger.
Parashas Vayishlach 5769
75:1
The Medrash
The Medrash states that it is said (Bereishis 32:4) vayishlach Yaakov malachim lifanav, then Yaakov sent angels ahead of him. Rabbi Pinchas in the name of Rabbi Reuven commenced with the verse that states (Tehillim 17:13) kumah HaShem kadmah fanav hachrieheiu paltah nafshi meirashah charbecha, rise up, HaShem, confront him and bring him to his knees; rescue my soul from the wicked one, who is Your sword. Rabbi Pinchas said that five times in the Book of Tehillim Dovid arouses HaShem (so to speak). One instance is where it is said (Ibid 3: 8) kumah HaShem hoshieini Elokai, rise, up, HaShem, save me, my G-d. A second instance is where it is said (Ibid 7:7) kumah HaShem biapecha, rise up, HaShem, in Your anger. The third instance is where it is said (Ibid 10:12) kumah HaShem Kel nisah yadecho al tishkach anavim, arise, O HaShem! O G-d, raise Your hand, do not forget the humble! A fourth instance is where it is said (Ibid 9:20) kumah HaShem al yaoz enosh, arise, HaShem, let not frail man feel invincible! The fifth instance is where it is said (Ibid 17:13) kumah HaShem kadmah fanav, rise up, HaShem, confront him. HaShem said to Dovid, “Dovid, My son. Even if you were to arouse Me numerous times, I would not be aroused. When will I arise? When you see the poor being plundered and the needy crying out, as it is said (Ibid 12:6) mishod aniyim meienkas evoynim, because of the plundering of the poor, because of the cry of the needy.” Rabbi Shimon bar Yonah said, it is said (Ibid) atah akum, “now I will arise!” As long as the Jewish People are wallowing in the dust, HaShem, so to speak, will not arise. However, when the day arrives of which it is said (Yeshaya 52:2) hisnaaari meiafar kumi shivi Yerushalayim, shake the dust from yourself; arise and sit, O Jerusalem. At that time it is said (Zechariah 2:17) has kol basar mipinei HaShem ki neor mimion kadsho, “be silent, all flesh, before HaShem (Why?) for He is aroused from His holy abode!” Rabbi Acha said this is akin to a chicken that arouses herself from the dirt. It is said kadmah fanav, confront him. Confront the wicked one before he confronts you. It is said hachrieheiu, bring him to his knees, which can be interpreted to mean that you shall break him. This is like it is said (Ibid 20:9) heimah karu vinafalu, they slumped and fell. It is said (Ibid 17:13) paltah nafshi meirashah charbecha, rise up, HaShem, confront him and bring him to his knees; rescue my soul from the wicked one, who is Your sword. Yaakov said, “save me from that wicked one who comes with the strength of that sword,” as it is said (Bereishis 27:40) vial charbecha tichyeh, by your sword you shall live. Alternatively, “save me from that wicked one as he is Your sword with which You dominate Your world.” Rabbi Yehoshua diSichnin in the name of Rabbi Levi said, “save my soul from that wicked one who will ultimately fall by Your sword, as it is said (Yeshaya 34:5) ki rivsah vashamayim charbi, for my sword has been sated in the heavens. HaShem said to Yaakov, “Esav was going on his way and you sent him messengers and declared (Bereishis 32:5) koh amar avdecho Yaakov, “so said your servant Yaakov.”
Question on the Medrash
The Medrash implies that Hashem faulted Yaakov for sending messengers to Esav. What was wrong with Yaakov sending messengers?
The deeper intention of the Medrash
Yaakov certainly had great faith in HaShem. After engaging Lavan for twenty years to earn his daughters in marriage, Yaakov certainly knew how to battle wits with the toughest criminals. Was Yaakov merely afraid that Esav would kill him? It is difficult to suggest this as Yaakov was responsible for a large family and essentially there was nowhere for him to hide from Esav. It would appear, then, that HaShem did not fault him for his fear of Esav, however unnecessary his fear was. Rather, HaShem faulted Yaakov for even attempting to associate with Esav. Yaakov was later punished when he did not allow Esav to view his daughter Dina. Regarding Yaakov himself, however, HaShem decided that Yaakov should not associate in any form with Esav. The reason for this is because when Yaakov fled from Esav, he went to study Torah down the block. It would be difficult to say that Esav was not aware that Yaakov was studying Torah in the academy of Ever. Rather, the study of Torah is what protected Yaakov from the clutches of Esav. In a similar vein HaShem demonstrated to Yaakov that even while en route back to his father’s house, he would have the protection of the Torah, as the Gemara (Sota 21a) states that Torah protects a person even when he is not engaged in its study. Although one cannot be protected from death when not engaged in Torah study, Yaakov certainly had his mind on Torah constantly and this would protect him.
The lesson of the Medrash
We all study Torah every day, in some form or fashion. Do we ever stop and think how the study of Torah protects us from great calamities, Heaven forbid? While we study Torah because this is the will of HaShem, we must also be cognizant of the fact that Torah study protects us from all harm. This should encourage us in our study of Torah and allow us to trust in HaShem to protect us from any danger.
Thursday, December 4, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 7
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 7
The Sefarim write that Beer-sheva alludes to Shabbos as sheva is seven. Perhaps we can suggest that for this reason it is said (Bereishis 28:10) vayeitzei Yaakov miBeer-sheva vayeilech Charanah, Yaakov departed from Beer-Sheva and went toward Charan. It is said that one should be particular not to be aroused to anger on Shabbos. Thus, we can interpret this verse homiletically to mean that when sheva, i.e. Shabbos, arrives, one should not be aroused to Charan, anger. (see Bereishis Rabbah 68:13 that interprets this verse regarding the anger of HaShem.)
It is said (Bereishis 28:10) vayalen sham ki va hashemesh, he slept there because the sun had set. Rashi writes that the Torah states that Yaakov slept there which implies that prior to that he had not slept, because he had studied Torah for fourteen years in the academy of Ever. It is noteworthy that the word shemesh in at bash equal 14, equivalent to the amount of years that Yaakov studied Torah in the academy of Ever.
It is said (Bereishis 28:21) vinasan li lechem leechol uveged lilbosh, and He will give me bread to eat and clothes to wear. The Baal HaTurim (Ibid) writes that elsewhere it is said regarding a Kohen (Vayikra 21:10) lilbosh es habegadim, to don the vestments. This teaches us that Yaakov was a Kohen Gadol, and that Yaakov prayed to HaShem that he should retain the kehunah which he had purchased from Esav. It is noteworthy that the words uveged lilbosh (377) equal in gematria the name Esav (376). [When the gematria is “off by one,” the Sefarim write that the discrepancy can be reconciled with a concept referred to as the kollel, i.e. the word itself counts as one. This concept is explained by Rabbi Shimshon Pinkus in his sefer.)
It is said (Bereishis 28:22) vichol asher titen li aser aasrenu loch, and whatever You will give me, I shall repeatedly tithe to You. In the previous verse Yaakov stated that HaShem will be for him as Elokim. It is noteworthy that the first letters of the words aser aasrenu loch equal in gematria the word Elokim (91).
It is said (Bereishis 29:2) ki min habieir hahi yashku haadarim, for from that well they would water the flocks. The Medrash (Shemos Rabbah 1:32) states that Yitzchak, Yaakov and Moshe all found their wives by the water. It is noteworthy that the word habieir equals in gematria the name Yitzchak (208) and this alludes to the idea that Yaakov went to the water to find a wife, just like his father Yitzchak. It is fascinating that the last letters of the words vihinei sham shelosha, and behold! three… spell out the name Moshe, alluding to the idea that Moshe will be the third one who will find a wife by the water.
It is said regarding Rachel (Bereishis 29:9) ki roah hi, for she was a shepherdess. It is fascinating to note that Rachel had two sons, Yosef and Binyomin. Yosef is in gematria 156 and Binyomin is in gematria 162. 156+162=318 and the words ki roah hi equal in gematria 317.
It is said (Bereishis 29:11) vayisa es kolo vayeivk, and he (Yaakov) raised his voice and wept. Rashi cites one opinion in the Medrash that states that the reason Yaakov wept was because he foresaw that Rachel would not be buried with him. It is noteworthy that the word Bereishis, when rearranging the letters spells out the words Yaakov bachah sheraah Rachel ainah tikaveir, Yaakov wept because he saw that Rachel would not be buried. Alternatively, the last letters of the words vayisa es kolo spell out the word ito, which means with him. This also alludes to the idea that Yaakov cried because he foresaw that Rachel would not be buried with him.
It is said (Bereishis 29:31) viRachel akarah, but Rachel remained barren. Rashi writes later on that Rachel was concerned that because she was barren she would have to marry Esav. It is noteworthy that the word akarah (375) is equal in gematria to the name Esav (376).
It is noteworthy that Gad was the seventh child born to Yaakov, and the name Gad equals 7.
It is said (Bereishis 30:11) vatomer Leah bagad vatikra es shimo Gad, and Leah declared, “good luck has come!” so she called his name Gad. Rashi writes that the word bagad is written in the Torah as a single word but pronounced as it were two words, ba gad. Perhaps this alludes to Eliyahu the Prophet who according to one opinion (see Baal HaTurim Bamidbar 26:15) is a descendant of the tribe of Gad. Thus, Leah was foretelling that Eliyahu who descends from Gad will come to herald the Final Redemption. It is fascinating to note that the first letters of the words vatomer Leah bagad vatikra es shimo Gad equal in gematria the word Moshiach, hinting to the Final Redemption.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 7
Is sponsored in memory of
the Kedoshim who were killed al Kiddush HaShem in Mumbai, India. HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.
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 7
The Sefarim write that Beer-sheva alludes to Shabbos as sheva is seven. Perhaps we can suggest that for this reason it is said (Bereishis 28:10) vayeitzei Yaakov miBeer-sheva vayeilech Charanah, Yaakov departed from Beer-Sheva and went toward Charan. It is said that one should be particular not to be aroused to anger on Shabbos. Thus, we can interpret this verse homiletically to mean that when sheva, i.e. Shabbos, arrives, one should not be aroused to Charan, anger. (see Bereishis Rabbah 68:13 that interprets this verse regarding the anger of HaShem.)
It is said (Bereishis 28:10) vayalen sham ki va hashemesh, he slept there because the sun had set. Rashi writes that the Torah states that Yaakov slept there which implies that prior to that he had not slept, because he had studied Torah for fourteen years in the academy of Ever. It is noteworthy that the word shemesh in at bash equal 14, equivalent to the amount of years that Yaakov studied Torah in the academy of Ever.
It is said (Bereishis 28:21) vinasan li lechem leechol uveged lilbosh, and He will give me bread to eat and clothes to wear. The Baal HaTurim (Ibid) writes that elsewhere it is said regarding a Kohen (Vayikra 21:10) lilbosh es habegadim, to don the vestments. This teaches us that Yaakov was a Kohen Gadol, and that Yaakov prayed to HaShem that he should retain the kehunah which he had purchased from Esav. It is noteworthy that the words uveged lilbosh (377) equal in gematria the name Esav (376). [When the gematria is “off by one,” the Sefarim write that the discrepancy can be reconciled with a concept referred to as the kollel, i.e. the word itself counts as one. This concept is explained by Rabbi Shimshon Pinkus in his sefer.)
It is said (Bereishis 28:22) vichol asher titen li aser aasrenu loch, and whatever You will give me, I shall repeatedly tithe to You. In the previous verse Yaakov stated that HaShem will be for him as Elokim. It is noteworthy that the first letters of the words aser aasrenu loch equal in gematria the word Elokim (91).
It is said (Bereishis 29:2) ki min habieir hahi yashku haadarim, for from that well they would water the flocks. The Medrash (Shemos Rabbah 1:32) states that Yitzchak, Yaakov and Moshe all found their wives by the water. It is noteworthy that the word habieir equals in gematria the name Yitzchak (208) and this alludes to the idea that Yaakov went to the water to find a wife, just like his father Yitzchak. It is fascinating that the last letters of the words vihinei sham shelosha, and behold! three… spell out the name Moshe, alluding to the idea that Moshe will be the third one who will find a wife by the water.
It is said regarding Rachel (Bereishis 29:9) ki roah hi, for she was a shepherdess. It is fascinating to note that Rachel had two sons, Yosef and Binyomin. Yosef is in gematria 156 and Binyomin is in gematria 162. 156+162=318 and the words ki roah hi equal in gematria 317.
It is said (Bereishis 29:11) vayisa es kolo vayeivk, and he (Yaakov) raised his voice and wept. Rashi cites one opinion in the Medrash that states that the reason Yaakov wept was because he foresaw that Rachel would not be buried with him. It is noteworthy that the word Bereishis, when rearranging the letters spells out the words Yaakov bachah sheraah Rachel ainah tikaveir, Yaakov wept because he saw that Rachel would not be buried. Alternatively, the last letters of the words vayisa es kolo spell out the word ito, which means with him. This also alludes to the idea that Yaakov cried because he foresaw that Rachel would not be buried with him.
It is said (Bereishis 29:31) viRachel akarah, but Rachel remained barren. Rashi writes later on that Rachel was concerned that because she was barren she would have to marry Esav. It is noteworthy that the word akarah (375) is equal in gematria to the name Esav (376).
It is noteworthy that Gad was the seventh child born to Yaakov, and the name Gad equals 7.
It is said (Bereishis 30:11) vatomer Leah bagad vatikra es shimo Gad, and Leah declared, “good luck has come!” so she called his name Gad. Rashi writes that the word bagad is written in the Torah as a single word but pronounced as it were two words, ba gad. Perhaps this alludes to Eliyahu the Prophet who according to one opinion (see Baal HaTurim Bamidbar 26:15) is a descendant of the tribe of Gad. Thus, Leah was foretelling that Eliyahu who descends from Gad will come to herald the Final Redemption. It is fascinating to note that the first letters of the words vatomer Leah bagad vatikra es shimo Gad equal in gematria the word Moshiach, hinting to the Final Redemption.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 7
Is sponsored in memory of
the Kedoshim who were killed al Kiddush HaShem in Mumbai, India. HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.
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 16
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 16
Tefillah Thoughts
Hashem answers before we pray
We are currently discussing 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. Rabbi Yehudah HaChasid writes in Sefer Chasidim (§858) that prior to a person praying, his mazal (angel) prays on his behalf. This is the meaning of the verse that states vihayah terem yikrau vaani eeneh, it will be before that they call I will answer. This means that HaShem says, “ I will answer the person’s angel and then when the person prays for himself he will be answered because of the angel who prayed for him. This is also the meaning of what it states od heim midabrim vaani eshma; while they yet speak I will hear.
Tefillah Teachings
Cleaning ones hands before praying with any material
If one is concerned that by seeking out water prior to praying he will miss the prescribed time for prayer, he is allowed to clean his hands with a rock, dirt or anything that will clean and then he is permitted to pray, as it is said (Tehillim 26:6) erchatz binikayon kapai vaasovivo es mizbachacho HaShem, I wash my hands in purity and circle around Your altar, HaShem. This means to say that if one can, he should wash with water. If there is no water available, then he should use any material that will clean his hands.
Tefillah Translated and Elucidated
Adon Olam
Hashem returns our very own spirit
Viim ruchi giviyasi HaShem li vilo ira, with my spirit shall my body remain. Hashem is with me, I shall not fear. The Eitz Yosef offers a novel interpretation of this passage. He writes that one is declaring that he trusts in HaShem that along with the spirit that he deposited with HaShem will be his body. This means that despite the person’s sins, HaShem will not place another spirit in his body. Rather, the spirit that the person deposited by HaShem is that same spirit that HaShem will return to him. The reason for this is because HaShem is with me, so I will not be afraid.
Tefillah Tale
Blessing and praying with tears
A widow once came before the Heilege Imrei Yosef from Spinka and requested that the Rebbe give her a bracha to see much nachas from her orphaned son, so that he should grow in Torah and great yiras shamayim. The Rebbe blessed her warmly. The woman, however, was not satisfied. The son of the Rebbe was standing behind the Rebbe, and this son was the Heilege Chakal Yitzchak, who would one day take his father’s place. The widow requested of the Rebbe that her son should be like the son of the Rebbe. The Rebbe extended his hand and removed the large yarmulke that he wore under his hat. The Rebbe turned the yarmulke over on the palm of his hand and said, “this is not something one can attain with a bracha. With the tears that I poured out for my son, one could fill up this yarmulke, and even more!” [Biahalei Tzaddikim on Hagadah Shel Pesach]
Tefillah Test
Daas is everything
Last week we posed the question: why do we commence the blessings of supplications in Shemone Esrei by asking HaShem for daas, knowledge? The answer to this question is that the Yerushalmi (Brachos 5:2) states that one recites havdalah in the blessing of daas because if there is no daas, then how can one make distinctions? It would follow, then, that daas is the prerequisite for anything that we ask for, because without daas, man is no better than an animal, who cannot request anything. Thus, we should concentrate intensely when reciting this blessing because this blessing is the key to all our requests from HaShem.
This week’s question is, why do we mention the idea of hatov vihameitiv, that HaShem is good and beneficent, in the blessing of requesting prosperity? 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 16
Is sponsored in memory of
the Kedoshim who were killed
al Kiddush HaShem in Mumbai, India. HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email, please send email to BirumOlam@gmail.com
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Shabbos: Ta’am HaChaim Parashas Vayeitzei 5769
שבת טעם החיים פרשת ויצא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayeitzei 5769
Shabbos and sustenance
Introduction
In this week’s parashah the Torah relates how Yaakov went to the house of Lavan in search of a wife. Lavan subsequently offered to compensate Yaakov for the labor that Yaakov performed and Lavan attempted to trick Yaakov out of his wages. The simple lesson from this incident is that one has to be cunning when engaged in business with someone who is dishonest. However, there is also a deeper meaning to Yaakov’s dealings with Lavan.
The unwarranted hatred of Lavan towards Yaakov
We are accustomed to understanding the episode with Yaakov and Lavan as a case of good guy and bad guy, i.e. Yaakov is the hero and Lavan is the villain. While this may be true on a superficial level, this episode contains within it a profound lesson for all of us. In the Hagadah Shel Pesach we recite the words tzei ulemad mah bakeish Lavan haArami laasos liYaaakov Avinu shePharaoh lo gazar ela al hazecharim viLavan bikeish laakor es hakol, go and learn what Lavan the Aramean planned to do our father Yaakov. For Pharaoh decreed only that the male children should be put to death, but Lavan had planned to uproot all. The Maharal (Gevuros HaShem §54) raises a difficulty with this passage. Why is it that the author of the Hagadah makes no mention of the evil schemes of Esav and only mentions the diabolical plans of Lavan to Yaakov? This is even more difficult in light of the fact that the Torah explicitly states that Esav sought to kill Yaakov whereas there is no mention in the Torah that Lavan sought to eradicate Yaakov and his entire family. The Maharal explains in a lengthy thesis that unlike Esav who hated Yaakov for stealing his blessings, Lavan and Pharaoh both hated Yaakov and the Jewish People without a justifiable reason. The Maharal writes that Yaakov and Lavan were diametrically opposite of each other, and the Sifri even states that Yaakov descended to Aram to destroy Lavan. Ultimately Lavan sought to destroy Yaakov and although he was unsuccessful, the Torah deems it as if he had destroyed him. The Maharal concludes his explanation by writing that the country of Aram, represented by Lavan, did not exist as an entity. The Jewish People, however, are a real existing entity. Thus, it follows that when a non-entity like Lavan is opposed to an entity like Yaakov and the Jewish People, the non-entity will seek to entirely destroy the entity. It was for this reason that Lavan sought to entirely destroy Yaakov and his household.
Yaakov drained Lavan of all his material gains
The Targum Yonasan and the Targum Yerushalmi (Bereishis 31:22) write that Lavan knew that Yaakov and his family fled because the shepherds discovered that there was no water in the well with which to give the animals to drink. It was then that Lavan realized that it was in the merit of Yaakov that for twenty years he had water for himself and for his animals. The Pinei Menachem writes that this means that Yaakov succeeded in taking out all the holy sparks from Lavan and his household, so by fleeing with his wives and children, Yaakov essentially caused that Lavan did not remain with anything.
The Shabbos connection
From the words of the Maharal and the Pinei Menachem we see that our biggest enemies in reality do not amount to anything. This idea can be applied to ones daily struggle of earning a livelihood. It is very easy for one to delude himself into thinking that it is his efforts or lack thereof that contributes to his success, or, Heaven forbid, failure, in earning a living. In reality, however, there could be nothing further from the truth. The Zohar states that all the blessings that are found during the week have their source in the Holy Shabbos. Thus, the weekday is akin to Lavan, who appears to be a formidable foe but is essentially a non-entity. The weekday is an illusion that allows one to think that his efforts are creating his financial success, but it is really Shabbos that brings one success. The goal of a Jew must be to, so to speak, use the Shabbos to take out all the holy sparks from the weekday. The Gemara (Shabbos 118b) and Medrash teach us that Yaakov, more than the other Patriarchs, reflects the ideals of Shabbos. Thus, instead of Lavan tricking Yaakov, it was ultimately Yaakov who tricked Lavan and drained him of any material gains. Similarly, one may delude himself to thinking that his efforts during the week provide for him on Shabbos, when, in truth, it is the Shabbos that sustains him the entire week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Shomrav vizochrov heimah meidim ki lishisha kol biruim viomdim, those who protect and those who remember it – they bear witness that in six says all was created and still endures. The word kol, besides meaning all, also connotes the concept of desire, as 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. Thus, we are declaring here that the six days all were waiting in anticipation for the Holy Shabbos. This is what it means that the six days were created and enduring. The word omdim can be interpreted to mean the six days were standing in anticipation for the Holy Shabbos.
Shabbos in Tefillah
HaShem and His praises are infinite
Tisbareich moshieinu al kol shevach maasei yadecho vial miorei ohr sheyatzarta heimah yifaarucha selah, may You be blessed, our Savior, beyond all the praises of Your handiwork and beyond the brilliant luminaries that You have formed – may they glorify You – selah. This passage is difficult to understand. Why do we declare that HaShem should be blessed beyond all praises? We know that the word baruch really does not mean blessed. Rather, baruch means that HaShem is the Source of all blessings. This being the case, how can we say that HaShem should be the Source of all blessings beyond our praises? It would seem that our praises and HaShem being the Source of all blessings are mutually exclusive. Perhaps the solution to this enigma is that it is easy for one think that by praising HaShem one has discharged his obligation of praising HaShem. The passage here thus demonstrates that contrary to this supposition, HaShem is the Source of all blessings, and just like HaShem is infinite , praising HaShem is also infinite. Thus, in reality one can never praise HaShem enough, and one has to be aware of this limitation.
Shabbos Story
What you don’t know won’t hurt him
Rabbi Eliyahu Hoffman writes: When Reb Shimon Goldfling (names have been changed) disembarked from his bus travelling from Bnei Brak to Tel Aviv that fateful winter day, he forgot one crucial thing: his briefcase. In his briefcase were his appointment book (which contained his schedule of appointments for the day), his cell phone, his lunch, and numerous other papers and documents. Without it, he was lost. He had realized his error within 30 seconds of the bus having pulled away, yet it was too late to do anything. Using a pay phone, he contacted the bus company’s head office, relating his predicament, and asking them to call him back at the pay phone as soon as a driver reported finding a briefcase. Then he began waiting. And waiting. Every half-hour, he would call the head office to enquire if anything had been reported; and every half-hour they assured him that nothing had been reported yet, but that they’d call him as soon as anything turned up. As the hours passed, so did the missed appointments. Reb Shimon could feel his blood pressure rising with each tick of the clock.
Finally, in the late afternoon, the pay phone rang. They had his briefcase. It had been located by a cleaning crew in a station a few blocks away. Reb Shimon claimed his briefcase. The day was a complete write-off. He opened his briefcase, and noticed there were 12 messages on his cell phone. Intrigued, Reb Shimon began listening:
Message 1: “Hello, Mr. Goldfling, this is Rabbi Silver of you son, Moishie’s, Yeshiva. I tried calling your wife at home, but no one answers. We have a small problem here. We took the boys on a hike, and Moishie seems to have become lost. We've been searching for twenty minutes, and I'm getting concerned. Please call back as soon as you get this message.” Reb Shimon felt his already elevated blood pressure go up a notch.
Message 2: “Hello, this is Rabbi Silver again. Please call me as soon as you can. We’ve been searching for almost an hour, and we can’t find Moishie. I’m very nervous. I’m calling in the army.”
Message 3: “Hello, Mr. Goldfling, are you there? We have soldiers combing the area. They’re bringing in helicopters as well.”
Message 4: “Hello, this is Rabbi Silver. Moishie has been found. He seems to have fallen off a small cliff. He’s not conscious, and the army is transporting him by helicopter to the nearest hospital. I am going along. Please call back!”
Message 5: “Mr. Goldfling, we just arrived at the hospital. Moishie is still unconscious, and is being examined right now by the doctors. I'll let you know what they say as soon as they're finished.”
Message 6: “Hello, Mr. Goldfling, this is Dr. Schlisser. Moishie seems to have sustained a serious blow to his head. There may be swelling in the brain. He has not, as yet, shown any response to stimulation. I am very concerned. Please call us at the hospital as soon as you receive this message. We may need to operate to relieve the swelling.” Reb Shimon could feel his body beginning to tremble. He sat down on a bench in the bus station in a daze.
Message 7: “Dr. Schlisser again. It doesn’t look good. If I don’t get any response to stimulation within the next 20 minutes, I’m going to have to operate.”
Message 8: “Hello, Mr. Goldfling, this is Dr. Schlisser. I myself don’t quite know what happened. Moishie has suddenly begun responding to stimulation. This is very positive. I'm putting off operating for now.”
Message 9: “Mr. Goldfling - this has to be a miracle! Moishie has regained consciousness. He is talking coherently, although he remembers nothing of the hike or his fall. But this is to be expected. I’m going to keep him in emergency for observation. I will advise you as to his progress.”
Message 10: “This is Dr. Schlisser. We’ve been observing Moishie for over an hour. He seems fine (but he refuses to eat hospital food!). I just got off the phone with your wife, Rutie. It seems she was out doing errands for most of the day. Anyway, I'm satisfied with Moishie’s progress, and we're sending him home with an ambulance. Moishie should consider himself one very lucky boy! For a while there, things were touch-and-go.”
Message 11: “Hello, Tatty, this is Moishie. I don’t really know what happened. I woke up in a hospital room this afternoon surrounded by doctors and nurses. They told me I fell off a cliff. I feel okay now; my head hurts, and I’m hungry. Why aren’t you answering your cell phone?”
Message 12: “Shimon, this is Rutie. You have no idea of what’s gone on today! It’s too long to tell you over the phone. Baruch Hashem everything’s fine now. Where are you, anyway? It’s late! Please come home as soon as you can.”
Reb Shimon could feel the blood beginning to return to his flushed face. In the space of four minutes, he had just lived through what should have been the most stressful day of his life. The more he thought about it, the more he realized how grateful he was for having forgotten his briefcase on the bus. Imagine, he thought, if I would have had my cell phone. I would have spent my day in absolute terror, not knowing for hours whether Moishie would live, or, G-d forbid, die. Imagine the rushed trip to the hospital, agonizing over the decision of whether to operate or not. It would, he thought, surely have sent me into a state of nervous breakdown.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 19
Maintaining Shabbos during the week
In this chapter we learn how Yonasan convinced his father Shaul to spare Dovid’s life and Shaul agreed. Later on, however, a spirit of melancholy befell Shaul and he sought to kill Dovid, so Dovid had to flee. When Shaul discovered that Dovid was with Shmuel, Shaul sent messengers to have Dovid killed. The messengers arrived and they saw Shmuel prophesying and they began to prophesize. This happened with all the messengers that Shaul sent and eventually Shaul himself arrived and he began to prophesize. This incident bears a profound lesson for us. We can spend the entire week engaged in matters that are not necessarily spiritual and then the Holy Shabbos arrives. One would think that after experiencing the holiness and purity of Shabbos one would find it extremely difficult to go back into the week as if nothing had occurred. Unfortunately even after Shaul experienced this stage of prophecy he continued in his pursuit of Dovid. Let us hope that HaShem will allow us to taste the beauty of Shabbos and to take that exalted spiritual level with us into the weekday.
Shabbos in Agadah
Shabbos is a day of remembrance
The Gemara states that prior to the birth of a child, an angel strikes the child on his lip and the child forgets all the Torah that he studied with the angel while inside his mother. The Pinei Menachem writes that the custom is to have a Shalom zachor on the Shabbos that occurs after the birth of a male child, as it is akin to comforting the mourners. A child who knew all of the Torah and then forgot it requires consolation. The Pinei Menachem wonders why this is done on Shabbos and not immediately after birth or at the bris, and furthermore, Shabbos is a not a time of mourning. The Pinei Menachem answers that Shabbos is the world of remembrance, and that is when the child can have a connection to what he learned prior to his birth. This idea is similar to what is brought in Sefarim that one who rectifies himself in this world can attain the knowledge of Torah that he studied prior to birth. This can occur specifically on Shabbos which is referred to as a day of the souls.
Shabbos in Halacha
Returning in a different pot
When one is permitted to return a pot, one would also be allowed to pour the food from one pot to another and return the new pot to the blech. This halacha has important ramifications. If cholent or any food is on the verge of drying out, one is allowed to take a kettle from the blech and add some of its boiled water to the cholent.
Shabbos Challenge Question
Last week we posed the question: 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?
It is noteworthy that in the Shabbos mincha prayer we recite the words Avraham yagel Yitzchak yiranein Yaakov uvanav yanuhcu vo, Avraham would rejoice, Yitzchak would exult, Yaakov and his children would rest on it. The word yiranein is equal in gematria to 310, and this is the same gematria as the word yeish. The Mishna (Uktzin 3:12) tells us that HaShem will give as a heritage to the righteous three hundred and ten worlds, as it is said (Mishlei 8:21) lihanchil ohavai yeish, I have what to bequeath to those who love me. Yitzchak was deemed to be completely detached from this world. In a sense, then, Yitzchak was on the level of Shabbos, as Shabbos is a semblance of the World to Come. Thus, we see an allusion to Yitzchak being associated with Shabbos.
This week’s question is, every week we recite Kabbalas Shabbos as we greet the Shabbos. What is the idea of greeting the Shabbos, which we do not find by any other commandments and we do not greet the festivals? 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 Vayeitzei 5769
Is sponsored in memory of
the Kedoshim who were killed
al Kiddush HaShem in Mumbai, India.
HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.
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 http://www.doreishtov.blogspot.com/
Shabbos: Ta’am HaChaim Parashas Vayeitzei 5769
Shabbos and sustenance
Introduction
In this week’s parashah the Torah relates how Yaakov went to the house of Lavan in search of a wife. Lavan subsequently offered to compensate Yaakov for the labor that Yaakov performed and Lavan attempted to trick Yaakov out of his wages. The simple lesson from this incident is that one has to be cunning when engaged in business with someone who is dishonest. However, there is also a deeper meaning to Yaakov’s dealings with Lavan.
The unwarranted hatred of Lavan towards Yaakov
We are accustomed to understanding the episode with Yaakov and Lavan as a case of good guy and bad guy, i.e. Yaakov is the hero and Lavan is the villain. While this may be true on a superficial level, this episode contains within it a profound lesson for all of us. In the Hagadah Shel Pesach we recite the words tzei ulemad mah bakeish Lavan haArami laasos liYaaakov Avinu shePharaoh lo gazar ela al hazecharim viLavan bikeish laakor es hakol, go and learn what Lavan the Aramean planned to do our father Yaakov. For Pharaoh decreed only that the male children should be put to death, but Lavan had planned to uproot all. The Maharal (Gevuros HaShem §54) raises a difficulty with this passage. Why is it that the author of the Hagadah makes no mention of the evil schemes of Esav and only mentions the diabolical plans of Lavan to Yaakov? This is even more difficult in light of the fact that the Torah explicitly states that Esav sought to kill Yaakov whereas there is no mention in the Torah that Lavan sought to eradicate Yaakov and his entire family. The Maharal explains in a lengthy thesis that unlike Esav who hated Yaakov for stealing his blessings, Lavan and Pharaoh both hated Yaakov and the Jewish People without a justifiable reason. The Maharal writes that Yaakov and Lavan were diametrically opposite of each other, and the Sifri even states that Yaakov descended to Aram to destroy Lavan. Ultimately Lavan sought to destroy Yaakov and although he was unsuccessful, the Torah deems it as if he had destroyed him. The Maharal concludes his explanation by writing that the country of Aram, represented by Lavan, did not exist as an entity. The Jewish People, however, are a real existing entity. Thus, it follows that when a non-entity like Lavan is opposed to an entity like Yaakov and the Jewish People, the non-entity will seek to entirely destroy the entity. It was for this reason that Lavan sought to entirely destroy Yaakov and his household.
Yaakov drained Lavan of all his material gains
The Targum Yonasan and the Targum Yerushalmi (Bereishis 31:22) write that Lavan knew that Yaakov and his family fled because the shepherds discovered that there was no water in the well with which to give the animals to drink. It was then that Lavan realized that it was in the merit of Yaakov that for twenty years he had water for himself and for his animals. The Pinei Menachem writes that this means that Yaakov succeeded in taking out all the holy sparks from Lavan and his household, so by fleeing with his wives and children, Yaakov essentially caused that Lavan did not remain with anything.
The Shabbos connection
From the words of the Maharal and the Pinei Menachem we see that our biggest enemies in reality do not amount to anything. This idea can be applied to ones daily struggle of earning a livelihood. It is very easy for one to delude himself into thinking that it is his efforts or lack thereof that contributes to his success, or, Heaven forbid, failure, in earning a living. In reality, however, there could be nothing further from the truth. The Zohar states that all the blessings that are found during the week have their source in the Holy Shabbos. Thus, the weekday is akin to Lavan, who appears to be a formidable foe but is essentially a non-entity. The weekday is an illusion that allows one to think that his efforts are creating his financial success, but it is really Shabbos that brings one success. The goal of a Jew must be to, so to speak, use the Shabbos to take out all the holy sparks from the weekday. The Gemara (Shabbos 118b) and Medrash teach us that Yaakov, more than the other Patriarchs, reflects the ideals of Shabbos. Thus, instead of Lavan tricking Yaakov, it was ultimately Yaakov who tricked Lavan and drained him of any material gains. Similarly, one may delude himself to thinking that his efforts during the week provide for him on Shabbos, when, in truth, it is the Shabbos that sustains him the entire week.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos: A day of desire
Shomrav vizochrov heimah meidim ki lishisha kol biruim viomdim, those who protect and those who remember it – they bear witness that in six says all was created and still endures. The word kol, besides meaning all, also connotes the concept of desire, as 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. Thus, we are declaring here that the six days all were waiting in anticipation for the Holy Shabbos. This is what it means that the six days were created and enduring. The word omdim can be interpreted to mean the six days were standing in anticipation for the Holy Shabbos.
Shabbos in Tefillah
HaShem and His praises are infinite
Tisbareich moshieinu al kol shevach maasei yadecho vial miorei ohr sheyatzarta heimah yifaarucha selah, may You be blessed, our Savior, beyond all the praises of Your handiwork and beyond the brilliant luminaries that You have formed – may they glorify You – selah. This passage is difficult to understand. Why do we declare that HaShem should be blessed beyond all praises? We know that the word baruch really does not mean blessed. Rather, baruch means that HaShem is the Source of all blessings. This being the case, how can we say that HaShem should be the Source of all blessings beyond our praises? It would seem that our praises and HaShem being the Source of all blessings are mutually exclusive. Perhaps the solution to this enigma is that it is easy for one think that by praising HaShem one has discharged his obligation of praising HaShem. The passage here thus demonstrates that contrary to this supposition, HaShem is the Source of all blessings, and just like HaShem is infinite , praising HaShem is also infinite. Thus, in reality one can never praise HaShem enough, and one has to be aware of this limitation.
Shabbos Story
What you don’t know won’t hurt him
Rabbi Eliyahu Hoffman writes: When Reb Shimon Goldfling (names have been changed) disembarked from his bus travelling from Bnei Brak to Tel Aviv that fateful winter day, he forgot one crucial thing: his briefcase. In his briefcase were his appointment book (which contained his schedule of appointments for the day), his cell phone, his lunch, and numerous other papers and documents. Without it, he was lost. He had realized his error within 30 seconds of the bus having pulled away, yet it was too late to do anything. Using a pay phone, he contacted the bus company’s head office, relating his predicament, and asking them to call him back at the pay phone as soon as a driver reported finding a briefcase. Then he began waiting. And waiting. Every half-hour, he would call the head office to enquire if anything had been reported; and every half-hour they assured him that nothing had been reported yet, but that they’d call him as soon as anything turned up. As the hours passed, so did the missed appointments. Reb Shimon could feel his blood pressure rising with each tick of the clock.
Finally, in the late afternoon, the pay phone rang. They had his briefcase. It had been located by a cleaning crew in a station a few blocks away. Reb Shimon claimed his briefcase. The day was a complete write-off. He opened his briefcase, and noticed there were 12 messages on his cell phone. Intrigued, Reb Shimon began listening:
Message 1: “Hello, Mr. Goldfling, this is Rabbi Silver of you son, Moishie’s, Yeshiva. I tried calling your wife at home, but no one answers. We have a small problem here. We took the boys on a hike, and Moishie seems to have become lost. We've been searching for twenty minutes, and I'm getting concerned. Please call back as soon as you get this message.” Reb Shimon felt his already elevated blood pressure go up a notch.
Message 2: “Hello, this is Rabbi Silver again. Please call me as soon as you can. We’ve been searching for almost an hour, and we can’t find Moishie. I’m very nervous. I’m calling in the army.”
Message 3: “Hello, Mr. Goldfling, are you there? We have soldiers combing the area. They’re bringing in helicopters as well.”
Message 4: “Hello, this is Rabbi Silver. Moishie has been found. He seems to have fallen off a small cliff. He’s not conscious, and the army is transporting him by helicopter to the nearest hospital. I am going along. Please call back!”
Message 5: “Mr. Goldfling, we just arrived at the hospital. Moishie is still unconscious, and is being examined right now by the doctors. I'll let you know what they say as soon as they're finished.”
Message 6: “Hello, Mr. Goldfling, this is Dr. Schlisser. Moishie seems to have sustained a serious blow to his head. There may be swelling in the brain. He has not, as yet, shown any response to stimulation. I am very concerned. Please call us at the hospital as soon as you receive this message. We may need to operate to relieve the swelling.” Reb Shimon could feel his body beginning to tremble. He sat down on a bench in the bus station in a daze.
Message 7: “Dr. Schlisser again. It doesn’t look good. If I don’t get any response to stimulation within the next 20 minutes, I’m going to have to operate.”
Message 8: “Hello, Mr. Goldfling, this is Dr. Schlisser. I myself don’t quite know what happened. Moishie has suddenly begun responding to stimulation. This is very positive. I'm putting off operating for now.”
Message 9: “Mr. Goldfling - this has to be a miracle! Moishie has regained consciousness. He is talking coherently, although he remembers nothing of the hike or his fall. But this is to be expected. I’m going to keep him in emergency for observation. I will advise you as to his progress.”
Message 10: “This is Dr. Schlisser. We’ve been observing Moishie for over an hour. He seems fine (but he refuses to eat hospital food!). I just got off the phone with your wife, Rutie. It seems she was out doing errands for most of the day. Anyway, I'm satisfied with Moishie’s progress, and we're sending him home with an ambulance. Moishie should consider himself one very lucky boy! For a while there, things were touch-and-go.”
Message 11: “Hello, Tatty, this is Moishie. I don’t really know what happened. I woke up in a hospital room this afternoon surrounded by doctors and nurses. They told me I fell off a cliff. I feel okay now; my head hurts, and I’m hungry. Why aren’t you answering your cell phone?”
Message 12: “Shimon, this is Rutie. You have no idea of what’s gone on today! It’s too long to tell you over the phone. Baruch Hashem everything’s fine now. Where are you, anyway? It’s late! Please come home as soon as you can.”
Reb Shimon could feel the blood beginning to return to his flushed face. In the space of four minutes, he had just lived through what should have been the most stressful day of his life. The more he thought about it, the more he realized how grateful he was for having forgotten his briefcase on the bus. Imagine, he thought, if I would have had my cell phone. I would have spent my day in absolute terror, not knowing for hours whether Moishie would live, or, G-d forbid, die. Imagine the rushed trip to the hospital, agonizing over the decision of whether to operate or not. It would, he thought, surely have sent me into a state of nervous breakdown.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 19
Maintaining Shabbos during the week
In this chapter we learn how Yonasan convinced his father Shaul to spare Dovid’s life and Shaul agreed. Later on, however, a spirit of melancholy befell Shaul and he sought to kill Dovid, so Dovid had to flee. When Shaul discovered that Dovid was with Shmuel, Shaul sent messengers to have Dovid killed. The messengers arrived and they saw Shmuel prophesying and they began to prophesize. This happened with all the messengers that Shaul sent and eventually Shaul himself arrived and he began to prophesize. This incident bears a profound lesson for us. We can spend the entire week engaged in matters that are not necessarily spiritual and then the Holy Shabbos arrives. One would think that after experiencing the holiness and purity of Shabbos one would find it extremely difficult to go back into the week as if nothing had occurred. Unfortunately even after Shaul experienced this stage of prophecy he continued in his pursuit of Dovid. Let us hope that HaShem will allow us to taste the beauty of Shabbos and to take that exalted spiritual level with us into the weekday.
Shabbos in Agadah
Shabbos is a day of remembrance
The Gemara states that prior to the birth of a child, an angel strikes the child on his lip and the child forgets all the Torah that he studied with the angel while inside his mother. The Pinei Menachem writes that the custom is to have a Shalom zachor on the Shabbos that occurs after the birth of a male child, as it is akin to comforting the mourners. A child who knew all of the Torah and then forgot it requires consolation. The Pinei Menachem wonders why this is done on Shabbos and not immediately after birth or at the bris, and furthermore, Shabbos is a not a time of mourning. The Pinei Menachem answers that Shabbos is the world of remembrance, and that is when the child can have a connection to what he learned prior to his birth. This idea is similar to what is brought in Sefarim that one who rectifies himself in this world can attain the knowledge of Torah that he studied prior to birth. This can occur specifically on Shabbos which is referred to as a day of the souls.
Shabbos in Halacha
Returning in a different pot
When one is permitted to return a pot, one would also be allowed to pour the food from one pot to another and return the new pot to the blech. This halacha has important ramifications. If cholent or any food is on the verge of drying out, one is allowed to take a kettle from the blech and add some of its boiled water to the cholent.
Shabbos Challenge Question
Last week we posed the question: 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?
It is noteworthy that in the Shabbos mincha prayer we recite the words Avraham yagel Yitzchak yiranein Yaakov uvanav yanuhcu vo, Avraham would rejoice, Yitzchak would exult, Yaakov and his children would rest on it. The word yiranein is equal in gematria to 310, and this is the same gematria as the word yeish. The Mishna (Uktzin 3:12) tells us that HaShem will give as a heritage to the righteous three hundred and ten worlds, as it is said (Mishlei 8:21) lihanchil ohavai yeish, I have what to bequeath to those who love me. Yitzchak was deemed to be completely detached from this world. In a sense, then, Yitzchak was on the level of Shabbos, as Shabbos is a semblance of the World to Come. Thus, we see an allusion to Yitzchak being associated with Shabbos.
This week’s question is, every week we recite Kabbalas Shabbos as we greet the Shabbos. What is the idea of greeting the Shabbos, which we do not find by any other commandments and we do not greet the festivals? 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 Vayeitzei 5769
Is sponsored in memory of
the Kedoshim who were killed
al Kiddush HaShem in Mumbai, India.
HaShem should avenge their blood and bring the Ultimate Redemption to His Chosen People, speedily, in our days.
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.
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Monday, December 1, 2008
Doreish Tov on Medrash Rabbah Parashas Vayeitzei 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Vayeitzei 5769
68:1
The Medrash
The Medrash states that it is said (Bereishis 28:10) vayeitzei Yaakov miBeer Sheva vayeilech Charanah, Yaakov departed from Beer-Sheva and went toward Charan. Rabbi Pinchas in the name of Rabbi Huna bar Pappa commenced with the following verse that states (Mishlei 3:23) az teilech lavetach darkecho… im tishkav lo sifchad, then you will walk on your way securely… when you will lie down you will not fear. The words az teilech lavetach refer to Yaakov as it is said vayeitzei Yaakov. The words … im tishkav lo sifchad refer to Yaakov not fearing from Esav and Lavan. The words vishachavta viaravta shinosecho, you will lie down and your sleep will be pleasant, refers to that what is said (Bereishis 28:11) vayishkav bamakom hahu, and he lay down in that place.
Question on the Medrash
This Medrash appears to be perplexing. Yaakov has just begun to run away from Esav and he will soon encounter the scheming Lavan. Yaakov’s troubles will not end there, however, as the Medrash (Bereishis Rabbah 84:3) later states that Yaakov did not find peace from Esav, tranquility from Lavan nor did he find rest from Dinah, and then came the torment of Yosef. How, then, could the Medrash state that Yaakov did not have to fear from Esav and Lavan?
The deeper intention of the Medrash
It would appear that the Medrash is teaching that the summary of Yaakov’s life was one of turmoil and grief. Yet, at the onset of his travels, Yaakov merited a great revelation in the dream of the ladder. The Medrash (Ibid) states that the righteous seek to dwell in tranquility in this world and the Satan says, “is it not sufficient for the righteous what is prepared for them in the World to Come? They also seek to dwell in tranquility in this world?” Here, however, HaShem allowed Yaakov to dwell in temporary tranquility, so that he could experience this great revelation.
The lesson of the Medrash
It is noteworthy that in the dream that Yaakov has, the Medrash (Vayikra Rabbah 29:2) states that Yaakov saw the angel of Edom ascending and he was concerned that the angel would never descend. HaShem informed Yaakov that even the angel of Edom would have a downfall. Thus, HaShem was demonstrating to Yaakov that by having faith in the beginning of the journey, he would ultimately have nothing to fear from Esav and his descendants. These Medrashim teach us the importance of faith in HaShem. When we commence on a mission we must realize that there will be obstacles, but our initial faith in HaShem will carry us through to experience success.
Parashas Vayeitzei 5769
68:1
The Medrash
The Medrash states that it is said (Bereishis 28:10) vayeitzei Yaakov miBeer Sheva vayeilech Charanah, Yaakov departed from Beer-Sheva and went toward Charan. Rabbi Pinchas in the name of Rabbi Huna bar Pappa commenced with the following verse that states (Mishlei 3:23) az teilech lavetach darkecho… im tishkav lo sifchad, then you will walk on your way securely… when you will lie down you will not fear. The words az teilech lavetach refer to Yaakov as it is said vayeitzei Yaakov. The words … im tishkav lo sifchad refer to Yaakov not fearing from Esav and Lavan. The words vishachavta viaravta shinosecho, you will lie down and your sleep will be pleasant, refers to that what is said (Bereishis 28:11) vayishkav bamakom hahu, and he lay down in that place.
Question on the Medrash
This Medrash appears to be perplexing. Yaakov has just begun to run away from Esav and he will soon encounter the scheming Lavan. Yaakov’s troubles will not end there, however, as the Medrash (Bereishis Rabbah 84:3) later states that Yaakov did not find peace from Esav, tranquility from Lavan nor did he find rest from Dinah, and then came the torment of Yosef. How, then, could the Medrash state that Yaakov did not have to fear from Esav and Lavan?
The deeper intention of the Medrash
It would appear that the Medrash is teaching that the summary of Yaakov’s life was one of turmoil and grief. Yet, at the onset of his travels, Yaakov merited a great revelation in the dream of the ladder. The Medrash (Ibid) states that the righteous seek to dwell in tranquility in this world and the Satan says, “is it not sufficient for the righteous what is prepared for them in the World to Come? They also seek to dwell in tranquility in this world?” Here, however, HaShem allowed Yaakov to dwell in temporary tranquility, so that he could experience this great revelation.
The lesson of the Medrash
It is noteworthy that in the dream that Yaakov has, the Medrash (Vayikra Rabbah 29:2) states that Yaakov saw the angel of Edom ascending and he was concerned that the angel would never descend. HaShem informed Yaakov that even the angel of Edom would have a downfall. Thus, HaShem was demonstrating to Yaakov that by having faith in the beginning of the journey, he would ultimately have nothing to fear from Esav and his descendants. These Medrashim teach us the importance of faith in HaShem. When we commence on a mission we must realize that there will be obstacles, but our initial faith in HaShem will carry us through to experience success.
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