שבת טעם החיים פרשת מקץ-חנוכה תשס"ט
Shabbos: Ta’am HaChaim Parashas Mikeitz-Chanukah 5769
Dreams and opportunities
Introduction
One of the more fascinating aspects of the recent parshiyos is the fact that some major events occurred through the vehicle of dreams. In Parashas Vayeitzei the Torah records the dream that Yaakov had where he saw a ladder and angels ascending and descending the ladder. According to the Medrash this dream was a portend for the exiles that the Jewish People would endure in the future. In Parashas Vayeishev we learn about the dreams that Yosef had which were a sign that in the future Yosef would provide sustenance for Egypt and for his entire family. One must wonder why dreams play such an important role in Jewish history.
Dreams and food
It is noteworthy that the word for dream in Hebrew is chalom, and the word for bread in Hebrew is lechem. It would appear that there is a direct association between bread, i.e. sustenance, and dreams. What is the association between sustenance and dreams?
Yaakov dreamed and requested bread to eat
When we take a closer look at the dream that Yaakov had with the ladder, we will notice that subsequent to the dream, Yaakov made the following request from HaShem. It is said (Bereishis 28:20) vayidar Yaakov neder leimor im yihyeh Elokim imadi ushmarani baderech hazeh asher anochi holeich vinasan li lechem leechol uveged lilbosh, then Yaakov took a vow, saying, “if G-d will be with me , will guard me on this way that I am going; will give me bread to eat and clothes to wear. It appears that after experiencing the phenomenal dream, Yaakov felt justified in requesting bread to eat. Why did Yaakov feel that his dream warranted a request for sustenance?
Yosef’s special garment incurred favor amongst those who saw him
In the prayer that is recited on Yom Tov when the Kohanim bless the congregation, it is said visihma tefillasi naakasi vienkasi tamid kisheim sheshamata enkas Yaakov timimecho hanikra ish tam visiten li ulichol nafshos beisi mizonoseinu ufarnasaseinu… kisheim shenasata pisas lechem leechol liYaaakov avinu hanikra ish tam… vayihyu divarai nishmaim laavodasecho kisheim shenasata es Yosef tzadikecho bishaa shehilbisho aviv kesones pasim lichein ulichesed ulirachamim bieinecho uvieinei chol roav, that You listen to my prayer, my plea and my cry at all times, just as You listened to the cry of Yaakov, Your prefect one, who is called ‘ a wholesome man.’ And may You bestow upon me and upon all the souls of my household, our food and our sustenance… just as You gave a portion of bread to eat and clothing to wear to our father Yaakov who is called ‘a wholesome man.’…and that my words in Your service be heard; just as You granted Yosef, Your righteous one – at the time that his father garbed him in a fine woolen tunic – that he find favor, kindness and mercy in Your eyes and in the eyes of all those who beheld him. There is an obvious question regarding this passage. How can we declare that HaShem granted Yosef favor kindness and mercy in the eyes of all who beheld him, when we know that it was specifically the fact that Yaakov bestowed Yosef with the extra garment that caused his brothers to be jealous of him?
Yaakov took a vow and taught future generations a lesson
Perhaps the answer to this question is that in this prayer we equate the request of Yaakov seeking to have clothing to wear and bread to eat with the fact that Yaakov bestowed Yosef with an extra garment. Yaakov experienced an awesome dream and then requested from HaShem that he have food to eat. Yosef received a fine garment from his father and this led Yosef to have thoughts of ruling over his brothers. Thus, although the extra garment caused jealousy to Yosef’s brothers, ultimately it led to Yosef providing for his entire family during the famine. In a similar vein, when Yaakov experienced his phenomenal dream, he felt that the dream warranted his request that HaShem provide him food. Aside from his personal request for sustenance, Yaakov was teaching future generations that when one feels that the time is propitious, one should ask HaShem for his needs. This idea is reflected in the fact that it is said vayidar Yaakov neder leimor, then Yaakov took a vow, saying. The Medrash (Bereishis Rabbah 70-:1) comments on the word leimor that this teaches us that future generations should take a vow in a time of their distress. It would follow that the vow can include a condition such as Yaakov made with HaShem, that if HaShem provides for me, then I will offer sacrifices and tithes to HaShem.
Yosef interprets the dreams and uses them for his family’s benefit
In this week’s parasha, Pharaoh experiences two dreams and Yosef interprets both of them to be alluding to the upcoming times of great plenty and great famine that will occur in Egypt. Yet, Yosef went even further than merely interpreting the dreams. Yosef took the opportunity to suggest to Pharaoh how the country would be able to survive the famine, and this was by appointing a wise and discerning man who would take measures to ensure that the surplus grain from the years of plenty would tide them over for the years of famine. Yosef did not suffice with just interpreting Pharaoh’s dreams. Rather, Yosef saw the dreams as an opportunity for him to ascend to power and witness the fulfillment of his own dreams, which according to the Ramban were a form of prophecy.
The Shabbos connection
Every week HaShem bestows upon the Jewish People a wondrous gift called Shabbos. Similarly, we are now celebrating the festival of Chanukah, when the lights that our forefathers kindled in the Bais HaMikdash burn once again in the hearts of every Jew. What better time is there than on the Holy Shabbos and on the holy festivals than to request from HaShem that He provide us with all our needs? Shabbos and the festivals are truly like a dream, where if one contemplates the holiness of these days, one would certainly feel that he is in a dream-like state of mind. HaShem should allow us to be aware of the holiness and purity that can be experienced in these times and may we once again witness miracles like those that HaShem performed for our forefathers.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Hashem’s Day of Delight
Shabbos kodesh yom chemdaso ki vo shavas Kel mikol milachto, the Holy Shabbos, day of His delight – for on it the Almighty rested from all His work. It is common for people to work hard and then anticipate resting from their exertion. On Shabbos, so to speak, HaShem anticipated His day of rest from the toil of creating the world in six days. While before HaShem there is certainly no such concept of toil, we can only understand Shabbos in these terms. It is thus of utmost importance to be aware that Shabbos is HaShem’s day of delight, and we must delight in every aspect of Shabbos. This includes, eating, drinking, sleeping, parodying and studying HaShem’s precious Torah.
Shabbos in Tefillah
Coming closer to each other like the angels
Kulam ahuvim kulam berurim kulam giborim kulam kedoshim; they are all flawless; they are all mighty; they are all holy. The expression regarding the angels that they are flawless requires reflection. The Eitz Yosef writes that this means that the heavenly beings are devoid of an Evil Inclination, and they are clear hearted and intellects that are removed. While these definitions are difficult to relate to regarding human beings, it is worth noting that the angels are all in harmony because they do not have an Evil Inclination that sows discord and jealousy. We should take this message to heart and we should realize that when we overcome our temptations to be jealous of another’s possessions or talents, we come closer to that person. Thus, we can also be clear hearted and one step closer to HaShem, similar to the angels on high.
Shabbos Story
Teaching to you and to future students
Rabbi Mordechai Kamenetzky writes: Rabbi Shlomo Hyman, the first dean of Yeshiva Torah Vodaath, had a most amazing way of teaching his students. Unlike the dry lectures given by many brilliant scholars, he would shout with almost breathless rapture as he explained the Talmud and its commentaries. His eyes would sparkle and his arms would wave has he orchestrated Talmudic theory. After the class he would almost collapse from the exhaustion.
One particular snowy day back in the early 1940’s only four boys came to class. Nevertheless, Rabbi Hyman delivered his dissertation as if the room was packed with hundreds of students. Beads of sweat rolled down his face as he argued points of law to the disbelieving four boys. As he paused to catch his breath, one of the boys mustered his courage and beseeched the Torah Giant. “Rebbe, please -- there are only four of us.” Rabbi Hyman's eyes widened. “You think I'm giving this class for four boys? I am giving this class to hundreds of boys. I'm giving this class to you, your students, their students, and their students!”
[Reprinted with permission from Torah.org]
The precious Menorah
Everyone knew of the tzaddik from Sassov, Rabbi Moshe Leib. Thousands of people constantly streamed to him to ask for blessings and advice on personal and business matters, and he never refused them his precious time.
Once, when Rabbi Moshe Leib was visiting the town of Brod, a wealthy woman came to him to ask him to pray for the recovery of her daughter who was seriously ill. When the woman introduced herself and mentioned her father’s name, Rabbi Moshe Leib realized that he knew of her family, who were famous for their generosity to the needy. As the conversation progressed the wealthy woman described her child's illness, and the tzaddik promised to pray for her. As itwas customary to give the tzaddik a monetary donation to distribute among the poor or for a specific urgent cause, the woman removed an envelope from her purse and placed it on the table, but Rabbi Moshe Leib refused to accept it. “I don’t want money from you!” he said.
“But Rabbi, what do you mean? What is it that you want from me? I will do anything in the world to help my daughter!”
“I know that you have a very beautiful and precious Chanukah menorah. That is what I want!” Rabbi Moshe Leib said quietly.
“Rabbi, I do have the menorah you describe, but it is a family heirloom and my most precious possession. However, if you want it, I will gladly give it to you!”
The Rebbe listened carefully, nodding his head. “I am aware that the menorah is very special and precious to your family. If you agree to let me have it, you must mean this most sincerely; you must give it to me with no compunctions or inner doubts whatsoever.”
“I understand completely, and I agree wholeheartedly. The menorah is yours; I will bring it to you today,” the woman said in a strong, firm voice.
That evening, when she came and presented the menorah to Rabbi Moshe Leib, his students were buzzing with amazement. How had the Rebbe known about the menorah’s existence? Why had the Rebbe asked for a gift, something so far out of character? And why in the world did he want it anyway, when it was a known fact that he used only the menorah he had received from histeacher and Rebbe, Reb Shmelke of Nicholsburg?
On the first night of Chanukah, as the Rebbe prepared to light the first wick, Reb Yechiel Tzoref the silversmith stood at his side. He had no idea why he had been chosen for this great honor, but he was beaming with happiness. After the light was kindled, the Rebbe beckoned to Reb Yechiel to enter his study. “I want to tell you a story about your grandfather, may he rest in peace, for whom you were named.
When the time came for your grandfather to arrange a match for his daughter, he was so poor, he couldn't find a suitor. No one would lend him money, since it was obvious he could never return the loan. After exhausting all of his acquaintances he decided to approach a certain very wealthy man. When he asked him to lend him money to arrange a marriage for his daughter, the wealthy man replied, 'I know you will never be able to repay me, but I will make a deal with you. I know that you own a very beautiful menorah, the likes of which I have never seen. If you will give it to me, I will give you 10,000 gulden, enough for the marriage and even more!'
When Reb Yechiel heard the demand, he was shocked. It was his most precious possession. He, himself, had made it from silver coins that his Rebbe, Reb Zushe of Anipoli, had distributed to his Chasidim each year as Chanukah ‘gelt.’ Reb Yechiel had collected the prized coins year by year. When he had amassed quite a collection, Reb Yechiel melted them down and formed from them a magnificent menorah. It was this menorah which the rich man wanted. No, thought Reb Yechiel, he couldn’t even think of relinquishing it.
Having refused the rich man’s offer, Reb Yechiel went everywhere to try to borrow the money, but in the end he failed. He had no choice but to accept the rich man's terms and part with his beloved menorah. When the wealthy man passed away and stood before the Heavenly Court there was great confusion as to how to rule in his case. On the one hand, the rich man had certainly performed the mitzvah of giving money to help poor brides. But on the other hand, he had coveted the prized possession of a poor man and caused him great pain.
Finally, the Court reached a decision. The wealthy man's reward would be withheld, since the mitzvah was intertwined with the sin of coveting the possession of another. “That is why I have arranged to return the menorah to you, his grandson. The sin has now been atoned for, and the wealthy benefactor of your grandfather will rest in peace, enjoying his eternal reward.”
Shabbos in Navi
Shmuel I Chapter 22
Shabbos is also a day of reckoning
In this chapter we learn of the tragic incident where Shaul discovers from Doeg that Achimelech the Kohen in the city of Nov provided Dovid with food and a sword. Shaul instructed Doge to kill the Kohanim of Nov and Doeg proceeded to annihilate the entire city of Nov. One must wonder what the inhabitants of Nov did wrong to incur such a harsh punishment. The Radak (verse 18) and the Ralbag (Shmuel II 1:27) suggest that they were liable the death penalty for their sins but Scripture does not mention what their sin was, aside from the fact they were descendants of the house of Eli, who HaShem forewarned that his descendants would die as young men. While this punishment may be deemed harsh for people who were pious, we learn from here that HaShem’s word is what endures. Similarly, we must realize that HaShem gave us the Holy Shabbos and in addition to being a day of delight, it is also a day in which we must be stringent in its observance, as it is one of HaShem’s commandments.
Shabbos in Agadah
The uniqueness of Shabbos, Rosh Chodesh and Bris Milah
It is known that the Greeks sought to eradicate the observance of Rosh Chodesh, Shabbos and Bris Milah. The Sfas Emes (Chanukah 5647) writes that these three mitzvos have a uniqueness in olam, the world, in shanah, the year, and in nefesh, the soul. This idea is reflected in the fact that milah is a sign in the soul, Shabbos is a sign in the creation, as all the shefa, influence, that comes to the Jewish People is above the influence of the weekday. Rosh Chodesh is in time, as the Jewish People count according to the lunar calendar, and our times are unique, unlike the calendar of the gentiles.
Shabbos in Halacha
Summary
One can transfer food from one pot on the blech to another pot. Thus, one can take boiled water from a kettle on the blech and pour it into a pot of cholent. Nonetheless, the pot should be moved off the flame, or the pouring should be done in a slow manner.
Shabbos Challenge Question
Last week we posed the question: why is it significant that all opinions agree that the Torah was given on Shabbos? The Gemara (Shabbos 86b) states that although there is a dispute amongst Tanaim whether the Torah was given on the sixth of Sivan or the seventh of Sivan, all opinions concur that the Torah was given on Shabbos. The Koshnitzer Maggid (Avodas Yisroel Parashas Yisro) writes that perhaps the reason that Moshe was determined that the Jewish People receive the Torah on Shabbos was because Shabbos is such ahoy day. The Jewish People received the Torah on the holy day of Shabbos to ensure that they would keep the Torah for eternity, i.e. even after the cessation of the world that we exist in now.
This week’s question is, why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? 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 Mikeitz-Chanukah 5769
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
I will not 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 and a Freilechen and Lichtige Chanukah.
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
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Thursday, December 25, 2008
Sunday, December 21, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 9
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
It is said (Bereishis 32:4) vayeishev Yaakov bieretz migurei avail bieretz Canaan, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. Rabbeinu Bachye writes that it is permitted for one to change the vowels of a word to employ a homiletical interpretation to a verse in the Torah. Thus, we can suggest that the word vayeishev, written with a tzerei under the letter shin, can be read as vayasheiv, with a patach under the letter yud and with a segol under the letter shin. The word vayeishev means and he blew away (see Bereishis 15:11). This alludes to the idea that Rashi writes that Yaakov saw all of the chiefs of Esav mentioned at the end of Parashas Vayishlach and the solution to eliminating them was eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef, as Yosef was the flame that would extend the fire of Yaakov and destroy Esav, who is symbolized by straw.
The Baal HaTurim writes that the word migurei can also mean fear. It is noteworthy that Yitzchak (208) is equal in gematria to the word gur (209), which means fear, and Yitzchak is described as (Bereishis 31:42) pachad Yitzchak, the dread of Yitzchak.
It is said (Bereishis 37:2) vihu naar es binei Vilhah vies binei Zilpah nishei aviv, but he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives. This passage can be interpreted homiletically as follows: Yosef was naar, i.e. engaged in, Vilhah, which equals in gematria 42, and one of the Names of HaShem is the Name of 42. The word Zilpah can be arranged as follows: the zayin and the hey equal 12, which alludes to the idea that the Gemara (Sota 36b) states that Yosef was worthy of having 12 tribes born to him, if not for the incident that occurred with the wife of Potiphar. The letters lamed and pay equal in gematria 110, and this alludes to the years that Yosef lived.
It is said (Bereishis 37:3) viYisroel ahav es Yosef mikol banav ki ven zekunim hu lo viasah lo kisones pasim, now Yisroel loved Yosef more than all his sons since he was a child of his old age, and he made him a fine woolen tunic. The word zekunim (207) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Yaakov loved Yitzchak because he was similar to his father Yitzchak, and Yosef was the continuation of the tradition from Avraham and Yitzchak.
It is said (Bereishis 37:5) vayachalom Yosef chalom, Yosef dreamt a dream. The word chalom contains the same letters as lechem, bread, alluding to the fact that the first dream of Yosef was regarding bread and sustenance that Yosef would ultimately provide to his family in Egypt.
It is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh, behold! we were binding sheaves in the middle of the field. The Medrash (Bereishis Rabbah 84:10) states that Rabbi Acha said that Yosef was intimating to the brothers that in the future you will conceal (the word alumim, written with an aleph, can also be read with an ayin, meaning concealed) matters regarding me from our father and he will say (Ibid verse 33) chaya raah achalashu, a savage beast devoured him. It will be the silence of my mother Rachel that will ultimately save me (see commentators to Medrash regarding how Rachel’s silence ultimately saved Yosef). It is noteworthy that the stone on the Choshen that symbolized Binyomin was referred to as yashfeh (Shemos 28:20) and the Medrash (Esther Rabbah 6:12) interprets the word yashfeh to mean yesh peh vishoseik, there is a mouth and he remains silent. This alludes to Binyomin who knew about the brother’s sale of Yosef but did not reveal it. The word mialmim (161) is equal in gematria to the name Binyomin (162).
It is said (Bereishis 37:20) vinashlicheihu biachad haboros, and throw him into one of the pits. The Medrash (Bereishis Rabbah 84:16) states that when Yosef was cast into the pit, Yaakov’s pit, so to speak, became empty of Torah. The word haboros is equal in gematria to 613, which alludes to the 613 mitzvos contained in the Torah.
It is said (Bereishis 37:26) vayomer Yehudah el echav mah betza ki naharog es achinu vichisnu es damo, Yehudah said to his brothers, “what gain will there be if we kill our brother and cover up his blood?” It is noteworthy that the words mah betza (207) equal in gematria the word raz, secret, and the word ohr, light. This alludes to the idea that by Yehudah uttering these words and saving Yosef from death, he merited to retain his kingship and have Dovid and Moshiach descend from him (see Rashi Bereishis 49:9). Thus, contained in Yehduah’s words were the secret and light of Moshiach.
It is said (Devarim 33:11) bareich HaShem cheilo ufoal yadav tirtzeh michatz masnayim kamav umisanav min yikumun, bless, O HaShem, his resources, and favor the work of his hands; smash the loins of his foes and his enemies, that they may not rise. Rashi writes that this verse alludes to the battle that the Chashmonaim waged against the Greeks. It is noteworthy that the word cheilo forms an acrostic for the words Chashmonaim, Yevanim, and the letters lamed and vav equal in gematria 36, which is the amount of candles we light on Chanukah. Furthermore, the word yadav equals in gematria 30, which alludes to the idea that the Chashmonaim donned the mantel of kingship which belongs to the tribe of Yehudah, and the name Yehudah is equal in gematria 30, and the Mishna (Avos 6:6) states that kingship is acquired with thirty privileges.
The word Chashmonaim contains an allusion to the decrees that the Greeks instituted against the Jewish People. The first three letters ches, shin, and mem allude to Chashmonaim, Shabbos and milah.
The Maharal (Ner Mitzvah) writes that the word heichal, sanctuary, equals in gematria 65, and the word Yavan, Greece, equals in gematria 66. This teaches us, writes the Maharal, that the Greeks was able to be above the Heichal. It is noteworthy that in the song Maoz Tzur that is sung on Chanukah, we recite the words binei vinah yimei shemonah kavu shir urinanim, men of insight- eight days established for song and jubilation. The word binah equals 67, intimating that by battling the Greeks mentally and spiritually, the Chashmonaim were able to defeat the Greeks and their false philosophies. This idea finds further support in the Medrash (Bereishis Rabbah 91:9) that states that when someone would say a correct idea before Rabbi Tarfon, he would respond with the words “kaftor vaferach,” a knob and a blossom. When someone would say something that did not have substance, Rabbi Tarfon would say, “lo yereid bini imachem, my son shall not go down with you (Bereishis 42:38). The Netziv (Haamek Davar Ibid) explains that the word bini also means intellect. Thus, Rabbi Tarfon was declaring that his intellect did not agree with the person. We can suggest that when Rabbi Tarfon did agree with the reasoning, he would say “kaftor vaferach,” a knob and a blossom, which were ornaments of the Menorah, indicating that this thought had its source in the Menorah, the symbol of wisdom. It is noteworthy that Reuven was the one who offered to have his two sons killed if he would not bring back Binyomin to Yaakov, and Yaakov responded that my son shall not go down with you. There is a Medrash (Medrash Peliah) that states: it is said (Shir HaShirim 7:14) hadudaim nasnu reiach vial pisacheinu kol megadim chadashim gam yeshanim dodi tzafanti loch, all my baskets, good and bad, emit a fragrance; all at our doors have the precious fruits of comely deeds, both the Scribes’ new ordinances and the Torah’s timeless wisdom; for You, Beloved, has my heart stored them. The words hadudaim nasnu reiach refer to Reuven saving Yosef from death, and the words vial pisacheinu kol megadim refer to the Chanukah lights. What is the association between Reuven saving Yosef and the Chanukah lights? Perhaps the idea is that the word Reuven is an acrostic of the words reu bein, see and understand (see Rashi from Gemara Brachos 7b for a different interpretation of the word bein). Thus, Reuven saw the danger that Yosef was in and understood that it was up to him to save Yosef from certain death. Similarly, on Chanukah one must understand and act on the awareness that the Greek philosophy contains an inherent danger that could lead one away from HaShem, Heaven forbid. It is noteworthy that the word pesach, entranceway, in at bash is vav, aleph, samach, which equals in gematria binah (67). The word megadim equals in gematria 97, and the word Chanukah equals in gematria 89. When one adds the 8 days of Chanukah to the word Chanukah, together they equal 97.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
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 9
It is said (Bereishis 32:4) vayeishev Yaakov bieretz migurei avail bieretz Canaan, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. Rabbeinu Bachye writes that it is permitted for one to change the vowels of a word to employ a homiletical interpretation to a verse in the Torah. Thus, we can suggest that the word vayeishev, written with a tzerei under the letter shin, can be read as vayasheiv, with a patach under the letter yud and with a segol under the letter shin. The word vayeishev means and he blew away (see Bereishis 15:11). This alludes to the idea that Rashi writes that Yaakov saw all of the chiefs of Esav mentioned at the end of Parashas Vayishlach and the solution to eliminating them was eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef, as Yosef was the flame that would extend the fire of Yaakov and destroy Esav, who is symbolized by straw.
The Baal HaTurim writes that the word migurei can also mean fear. It is noteworthy that Yitzchak (208) is equal in gematria to the word gur (209), which means fear, and Yitzchak is described as (Bereishis 31:42) pachad Yitzchak, the dread of Yitzchak.
It is said (Bereishis 37:2) vihu naar es binei Vilhah vies binei Zilpah nishei aviv, but he was a youth with the sons of Bilhah and the sons of Zilpah, his father’s wives. This passage can be interpreted homiletically as follows: Yosef was naar, i.e. engaged in, Vilhah, which equals in gematria 42, and one of the Names of HaShem is the Name of 42. The word Zilpah can be arranged as follows: the zayin and the hey equal 12, which alludes to the idea that the Gemara (Sota 36b) states that Yosef was worthy of having 12 tribes born to him, if not for the incident that occurred with the wife of Potiphar. The letters lamed and pay equal in gematria 110, and this alludes to the years that Yosef lived.
It is said (Bereishis 37:3) viYisroel ahav es Yosef mikol banav ki ven zekunim hu lo viasah lo kisones pasim, now Yisroel loved Yosef more than all his sons since he was a child of his old age, and he made him a fine woolen tunic. The word zekunim (207) is equal in gematria to the name Yitzchak (208), and this alludes to the idea that Yaakov loved Yitzchak because he was similar to his father Yitzchak, and Yosef was the continuation of the tradition from Avraham and Yitzchak.
It is said (Bereishis 37:5) vayachalom Yosef chalom, Yosef dreamt a dream. The word chalom contains the same letters as lechem, bread, alluding to the fact that the first dream of Yosef was regarding bread and sustenance that Yosef would ultimately provide to his family in Egypt.
It is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh, behold! we were binding sheaves in the middle of the field. The Medrash (Bereishis Rabbah 84:10) states that Rabbi Acha said that Yosef was intimating to the brothers that in the future you will conceal (the word alumim, written with an aleph, can also be read with an ayin, meaning concealed) matters regarding me from our father and he will say (Ibid verse 33) chaya raah achalashu, a savage beast devoured him. It will be the silence of my mother Rachel that will ultimately save me (see commentators to Medrash regarding how Rachel’s silence ultimately saved Yosef). It is noteworthy that the stone on the Choshen that symbolized Binyomin was referred to as yashfeh (Shemos 28:20) and the Medrash (Esther Rabbah 6:12) interprets the word yashfeh to mean yesh peh vishoseik, there is a mouth and he remains silent. This alludes to Binyomin who knew about the brother’s sale of Yosef but did not reveal it. The word mialmim (161) is equal in gematria to the name Binyomin (162).
It is said (Bereishis 37:20) vinashlicheihu biachad haboros, and throw him into one of the pits. The Medrash (Bereishis Rabbah 84:16) states that when Yosef was cast into the pit, Yaakov’s pit, so to speak, became empty of Torah. The word haboros is equal in gematria to 613, which alludes to the 613 mitzvos contained in the Torah.
It is said (Bereishis 37:26) vayomer Yehudah el echav mah betza ki naharog es achinu vichisnu es damo, Yehudah said to his brothers, “what gain will there be if we kill our brother and cover up his blood?” It is noteworthy that the words mah betza (207) equal in gematria the word raz, secret, and the word ohr, light. This alludes to the idea that by Yehudah uttering these words and saving Yosef from death, he merited to retain his kingship and have Dovid and Moshiach descend from him (see Rashi Bereishis 49:9). Thus, contained in Yehduah’s words were the secret and light of Moshiach.
It is said (Devarim 33:11) bareich HaShem cheilo ufoal yadav tirtzeh michatz masnayim kamav umisanav min yikumun, bless, O HaShem, his resources, and favor the work of his hands; smash the loins of his foes and his enemies, that they may not rise. Rashi writes that this verse alludes to the battle that the Chashmonaim waged against the Greeks. It is noteworthy that the word cheilo forms an acrostic for the words Chashmonaim, Yevanim, and the letters lamed and vav equal in gematria 36, which is the amount of candles we light on Chanukah. Furthermore, the word yadav equals in gematria 30, which alludes to the idea that the Chashmonaim donned the mantel of kingship which belongs to the tribe of Yehudah, and the name Yehudah is equal in gematria 30, and the Mishna (Avos 6:6) states that kingship is acquired with thirty privileges.
The word Chashmonaim contains an allusion to the decrees that the Greeks instituted against the Jewish People. The first three letters ches, shin, and mem allude to Chashmonaim, Shabbos and milah.
The Maharal (Ner Mitzvah) writes that the word heichal, sanctuary, equals in gematria 65, and the word Yavan, Greece, equals in gematria 66. This teaches us, writes the Maharal, that the Greeks was able to be above the Heichal. It is noteworthy that in the song Maoz Tzur that is sung on Chanukah, we recite the words binei vinah yimei shemonah kavu shir urinanim, men of insight- eight days established for song and jubilation. The word binah equals 67, intimating that by battling the Greeks mentally and spiritually, the Chashmonaim were able to defeat the Greeks and their false philosophies. This idea finds further support in the Medrash (Bereishis Rabbah 91:9) that states that when someone would say a correct idea before Rabbi Tarfon, he would respond with the words “kaftor vaferach,” a knob and a blossom. When someone would say something that did not have substance, Rabbi Tarfon would say, “lo yereid bini imachem, my son shall not go down with you (Bereishis 42:38). The Netziv (Haamek Davar Ibid) explains that the word bini also means intellect. Thus, Rabbi Tarfon was declaring that his intellect did not agree with the person. We can suggest that when Rabbi Tarfon did agree with the reasoning, he would say “kaftor vaferach,” a knob and a blossom, which were ornaments of the Menorah, indicating that this thought had its source in the Menorah, the symbol of wisdom. It is noteworthy that Reuven was the one who offered to have his two sons killed if he would not bring back Binyomin to Yaakov, and Yaakov responded that my son shall not go down with you. There is a Medrash (Medrash Peliah) that states: it is said (Shir HaShirim 7:14) hadudaim nasnu reiach vial pisacheinu kol megadim chadashim gam yeshanim dodi tzafanti loch, all my baskets, good and bad, emit a fragrance; all at our doors have the precious fruits of comely deeds, both the Scribes’ new ordinances and the Torah’s timeless wisdom; for You, Beloved, has my heart stored them. The words hadudaim nasnu reiach refer to Reuven saving Yosef from death, and the words vial pisacheinu kol megadim refer to the Chanukah lights. What is the association between Reuven saving Yosef and the Chanukah lights? Perhaps the idea is that the word Reuven is an acrostic of the words reu bein, see and understand (see Rashi from Gemara Brachos 7b for a different interpretation of the word bein). Thus, Reuven saw the danger that Yosef was in and understood that it was up to him to save Yosef from certain death. Similarly, on Chanukah one must understand and act on the awareness that the Greek philosophy contains an inherent danger that could lead one away from HaShem, Heaven forbid. It is noteworthy that the word pesach, entranceway, in at bash is vav, aleph, samach, which equals in gematria binah (67). The word megadim equals in gematria 97, and the word Chanukah equals in gematria 89. When one adds the 8 days of Chanukah to the word Chanukah, together they equal 97.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 9
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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View Ramazei DiOraysa:
Hints in the Torah
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Friday, December 19, 2008
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 18
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 18
Tefillah Thoughts
No praying on Chanukah?
This coming week is Chanukah when we celebrate the miracle of the Menorah lights burning for eight days and for the miracle of the Chashmonaim defeating the Greeks in battle. While the days of Chanukah are referred to as days of Hallel and hodaah, praise and thanksgiving, there does not appear to be any mention of prayer in the recital of al Hanisim or in the singing of Maoz Tzur. We only mention the great miracles that HaShem wrought for the Jewish People. Is it possible to say that the Chashmonaim did not pray before going out to battle that HaShem should save them? Perhaps the answer to this question can be found in the words of the Binei Yissachar who writes that on Chanukah we spin the draidel from the top, whereas on Purim we turn the gragger from the bottom. The reason for this, writes the Binei Yissachar, is because at the time of Chanukah there was an isarusa dileilah, an arousal from Above. Therefore, the Jewish People essentially did not need to pray for salvation. Yet, they were required to demonstrate that they were making some effort, and this was done by taking up arms against the Greeks. Regarding Purim, however, HaShem, so to speak, concealed Himself, and the Jewish People were required to storm the heavens with their prayers, and this is referred to as isarusa dilitisa, the arousal from below. Thus, we now have a better understanding why prayer is not mentioned in Maoz Tzur and la hanisim, as essentially the miracle of Chanukah was effected by HaShem alone.
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. This means that he does not have to seek out water if this will cause him to miss the prescribed time for prayer. Regarding recital of Shema one certainly is not required to seek out water for cleaning if this will cause him to miss the prescribed time of reciting Shema. Rather, he should use anything that will clean and then he should recite Shema. There are many halachic authorities who maintain that regarding the recital of Shema, as soon as it is time to recite Shema, if he does not have water, he should clean his hands with anything and not wait for water.
Tefillah Translated and Elucidated
Yigdal
Hashem returns our very own spirit
Nimtza viein eis el metziaso, He exists – unbounded by time is His existence. The concept that HaShem exists appears to be simple, but in reality is difficult to fathom. If HaShem exists, how is it that we can so easily forget that He exists? While HaShem created the world in this manner, we must do everything possible to increase our awareness of His existence. The Ramchal writes in Daas Tevunos that one of the fundamentals of our faith is to know that HaShem is our G-d and that there is nothing else that exists besides HaShem. This awareness takes much effort and should be the focus of our lives.
Tefillah Tale
Rav Firer Hears Tears That Need No One's Help
A famous philanthropist once traveled to Bnei Brak to visit the headquarters of the organization Ezra Lemarpeh, the organization which aids countless Jews in need of medical help, advice and referrals. The philanthropist met with Rav Elimelech Firer, the renowned director of Ezra Lemarpeh. After their meeting, the two of them decided to travel to Yerushalayim to daven by the Kosel.
They arrived after midnight. As they approached the Kosel, they heard the sound of sobbing coming from the plaza in front of the Kosel. As they got closer, they saw a middle-aged Jew standing and leaning his head on the stones, crying unceasingly.
When Rav Firer heard the sound of crying, he was unable to return to his routine, even while he was in the company of one of the greatest philanthropists. He turned to the philanthropist and said, “Hashem didn’t arrange that we would be here at this time for no reason, but in order to hear the tears of this Jew, and help him out. Let’s make a deal; I’ll approach him and introduce myself and if he needs medical advice, I will aid him to the best of my ability. However, if he tells me that he is not in need of medical advice, but in need of financial help, you will enter the picture, and offer your financial help.” The philanthropist agreed to the “deal”.
Rav Firer approached the man, tapped lightly on his shoulder, and introduced himself and inquired whether he was in need of medical advice. The man replied, “No, no, I have no need for such help. Everything is fine, Boruch Hashem.”
Rav Firer walked away and told the philanthropist that it was now time for him to enter the picture. The philanthropist approached the man and gently inquired whether he needed financial help. This time the answer was also negative. “Hakadosh Boruch Hu has given me everything I need, and I’m not in need of anything,” he answered.
The philanthropist reported back to Rav Firer and Rav Firer was confused. If everything was fine, why was he crying so loudly, affecting everyone around him? He decided to approach the man once again and clarify the matter.
“I’ll tell you in one sentence why I’m crying,” said the man. “Last night, I married off my youngest son, the last of the twelve children Hashem has given me. I came tonight to thank Him, the Creator of the world, on the great kindness He has shown me for so many years until I was zocheh to bring my last child under the chuppah.”
The man explained that just as he had come to the Kosel over the years to plead to Hashem to help him marry off his children, now that all his tefillos had been answered, he had come especially to the Kosel to thank Him. The man concluded his thoughts by saying, “And is it possible to thank Hashem and praise Him for such great kindness without bursting into tears?!” (Barchi Nafshi) [Reprinted with permission from Revach.net]
Tefillah Test
Partners with HaShem
Last week we posed the question: if there are nineteen blessings in the “Shemone Esrei,” why did the Sages not rename the prayer the Tisha Esrei, the blessings of nineteen? Perhaps the answer to this question is that although it was necessary to institute this blessing because of the threats to tradition that were attempted by the heretics, we should not view this blessing as the default. Rather, we must pray to HaShem that the sinners repent from their sins and then this prayer will no longer be necessary.
This week’s question is, the Medrash (Devarim Rabbah 2:10) states that Dovid HaMelech requested from HaShem that He ignore the prayers of the gentiles. Yet, we find elsewhere that the Medrash (Rashi Bereishis 27:28) states that Shlomo HaMelech, Dovid HaMelech’s son, requested from HaShem that He should answer the prayers of a gentile in the Bais HaMikdash regardless of whether the gentile is deserving or not. What is the difference between Dovid HaMelech’s request and Shlomo HaMelech’s request? 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 18
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
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 18, 2008
Shabbos: Ta’am HaChaim Parashas Vayeishev-Chanukah 5769
שבת טעם החיים פרשת וישב-חנוכה תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayeishev-Chanukah 5769
Shabbos and Chanukah: Extending miracles into nature
Introduction
In this week’s parashah it is said (Bereishis 37:1) vayeishev Yaakov bieretz migurei aviv bieretz Canaan eileh toldos Yaakov Yosef, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. These are the chronicles of Yaakov: Yosef…. Rashi cites the Medrash that states that Yaakov sought to dwell in peace and the agitation of Yosef sprung upon him. The righteous seek to dwell in tranquility, and HaShem says, “is it not enough for the righteous what is prepared for them in the World to Come and they still seek to dwell in tranquility in this world?”
The righteous are not connected to this world
The Sfas Emes (5632) writes that the entire separation of a righteous person is to draw holiness into this world and into nature. Prior to drawing the holiness into this world the righteous person must perfect himself to the level that he himself is not connected to this world. This, then, is the meaning of the words of the Medrash that the righteous seek to dwell in tranquility. When the righteous are attached to their roots and are totally disconnected to a place of separation, i.e., this world, only then can they seek to dwell in tranquility in this world also. Yaakov was above nature, and because of his dissociation from this world, he was not able to draw holiness into this world. The only way for Yaakov to draw holiness into this world was through Yosef HaTzaddik. This is the reason that after deriving from the first verse that Yaakov sought to dwell in tranquility in this world, the Torah states eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef…. It was through Yosef that Yaakov was able to channel the holiness to the brothers and to all the worlds. It is for this reason that Rashi writes (Bereishis 30:25) that Yaakov was prepared to depart from Lavan once Yosef was born. Yaakov is compared to fire, Yosef is compared to the flame and Esav is likened to the straw that is consumed by the fire. Fire by itself does not travel far. The flame, however, allows the fire to consume even matter that is far away. Similarly, once Yosef was born, Yaakov felt confident enough to return to his father. The Sfas Emes explains that the nature of fire is to ignite anything in its proximity and it is for this reason that the fire requires the flame which extends the fire’s ability to consume.
Yaakov was above nature and Yosef was more connected to his brothers than Yaakov
It is said that Yaakov loved Yosef more than all the brothers. Yosef was able to elevate the good deeds of the brothers to Yaakov, because Yosef was more connected to the brothers than Yaakov. The reason for this is because Yaakov was above nature. Based on this idea, the meaning of vayeishev Yaakov is that Yaakov was connected to his roots, which is the idea of repentance and Shabbos, when everything ascends to its roots above.
Chanukah teaches to reveal the miracles into the realm of nature
We can extend this amazing idea of the Sfas Emes even further. The miracle of Chanukah was that the Chashmonaim found oil that was sufficient for the lighting of the Menorah for one night, and HaShem made a miracle and the oil burned for eight nights. The Sfas Emes (Chanukah 5631 Third Night) writes that the idea that we express in the passage of al Hanisim that Chanukah is a time lehodos ulihallel, to thank and give praise, corresponds to Yehudah and Yosef. The Sfas Emes explains this idea in various places and I would like to suggest a novel interpretation to this idea. The words Hallel and hodaah appear to be similar. Yet, we know that every word in Scripture and in rabbinic literature is used for a specific reason. Hallel is similar to mallel, speech, and hodaah means to give thanks. Yehudah reflected the idea that one must thank HaShem for miracles, as we find that Leah named her son Yehudah because she received more than her share of sons being born. Yosef, however, symbolizes the idea that one must constantly be seeking ways to praise HaShem, even when things are not going well and one feels that there are no miracles occurring. We know that even what is referred to as nature is essentially a miracle, and it was Yosef who brought out this idea. Regarding the first dream that Yosef had, it is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh vihinei kamah alumasi vigam nitzavah vihinei sisubenah alumoseichem vatishtachavenah laalumasi, “behold! – we were binding sheaves in the middle of the field, when, behold! – my sheaf arose and also remained standing; then behold! – your sheaves gathered around and bowed down to my sheaf.” This verse alludes to the idea that while the brothers were gathering their bundles in the field, Yosef would reveal that even nature, reflected in the growth of grain, is a miracle. It is for this reason that the Torah states that Yosef’s bundle arose and remained standing, as we find that the word used for miracle, nes, also is used for something held high, as it is said (Bamidbar 21:8) visim oso al nes, and place it on a pole. Thus, Yosef reflects the idea that nature itself can be extended into the realm of miracle, as nature is also a miracle.
The Shabbos connection
The entire week we live, in a sense, under the guise of nature, as we work to earn a livelihood and all our successes and failures appear to be the result of our efforts. When Shabbos arrives we discover that even the natural order of events is essentially miracles, as Shabbos provides all the blessing of the week. It is noteworthy that Yaakov reflects Shabbos and Yosef reflects the idea of Tosefes Shabbos, adding on to Shabbos. By bringing Shabbos into the week we declare that all our natural efforts are facilitated by the light of the Holy Shabbos Thus, Shabbos is akin to a pole standing high as one can see clearly that Shabbos is the source of all our blessings. Hashem should allow us to observe the Shabbos properly and we should witness miracles with the arrival of Moshiach, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem is good to us through the gift of Shabbos
Hu asher diber liam segulaso shamor likadisho miboo viad tzeiso, it is He Who spoke to His treasured nation: stand guard to hallow it from arrival to departure. The words Hu asher diber are said regarding the preparation of the manna for Shabbos in the Wilderness. It is said (Shemos 16:23) vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vies asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, he said to them, “this is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put away for yourselves as a safekeeping until the morning. It is noteworthy that the words hu asher diber equal in gematria Shabbos tov, Shabbos is good (719). Perhaps the author of this zemer intended with these words that HaShem is good to the Jewish people by giving them the gift of Shabbos.
Shabbos in Tefillah
Unifying ourselves in praising HaShem
Yishtabach shimcho laad malkeinu yotzeir misharsim vaasher misharsav kulam omdim birum olam umashmiim biyirah yachad bikol divrei Elokim chaim umelech olam, may Your Name be praised forever, our King, O Fashioner of ministering angels; all of Whose ministering angels stand at the summit of the universe and proclaim – with awe, together, loudly – the words of the living G-d and King of the universe. The amazing thing about the angels is that they are all in unison, proclaiming the greatness and awe of HaShem. Human beings are challenged when it comes to unity. We should emulate the angels to at least be able to praise HaShem together as one.
Shabbos Story
This is my baby!
Rabbi Mordechai Kamenetzky writes: A man once approached my grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, quite distraught.
“I know this may not sound like a major problem,” he began, “but my 17-year-old daughter is very upset with me. It has come to a point that she hardly talks to me. It began a few nights ago. My wife and I were with a number of old friends at a wedding when my daughter walked by. I introduced her to them by saying, ‘This is my baby.’
“I could see that at the moment she became very upset. Moments later she pulled me to aside and was crying. ‘You still think I’m a baby!’ she sobbed. ‘I am almost eighteen already, and all you do is call me your baby! Won’t I ever be a grown-up in your eyes?’ Ever since then she doesn't want to talk to me.”
The man shrugged as he pleaded with the sage. “I really don’t want to make this into a major issue, but I’m not sure how to resolve this. Perhaps the Rosh Yeshiva can guide me.”
Reb Yaakov put his hand on the man’s shoulder. “You live in Flatbush, don’t you?”
At the time Reb Yaakov was staying at his youngest son, Reb Avraham’s home, and he invited the man to visit him there together with his daughter. He assured him that he would not discuss the incident but was confident that by the time the visit was over the matter would be resolved.”
The next day the man and his daughter visited Reb Yaakov at Reb Avraham's home. Reb Yaakov invited the man and his daughter into the dining room where they discussed a variety of issues from school work to life in pre-war Europe everything but the incident at the wedding.
About 10 minutes into the conversation, my uncle, Reb Avraham, came down the stairs. Reb Yaakov looked over to him and invited him to join the conversation. But first he introduced Reb Avraham to his guests.
“This is my baby!” exclaimed the revered sage as he gave a warm hug to his 55-year-old son.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 21
Changing for Shabbos
In this chapter we learn how Dovid fled from Shaul to the city of Nov, and Dovid requested from Achimelech the Kohen food and a sword. After receiving these items Dovid fled to Achish the king of Gas. Dovid was afraid of Achish and he feigned madness. When Achish saw Dovid’s behavior, he was enraged and he forced Dovid to leave. Regarding the change in Dovid’s demeanor it is said (Shmuel I 21:14) vayishano es taamo bieineichem, so he changed his demeanor in their eyes. It is noteworthy that at times one has to change his demeanor so that he is perceived differently. On Shabbos we are required to change our dress, our speech and our manner of walking. By changing our dress and our mannerisms we are demonstrating that on Shabbos we are on a higher spiritual level than during the week.
Shabbos in Agadah
The third meal of Shabbos is when is closest to us in our times of distress
In the mincha prayer on Shabbos we recite the words atah echod vishimcho echod umi kiamcha Yisroel goy echod baaretz, You are One and Your Name is One; and who is like Your people Israel, one nation on earth. The Pinei Menachem cites the Zohar that states that the third meal on Shabbos is referred to as zieir anpin, the small face. The Imrei Emes explains that that this means that by the third meal there is tzimtzum, constriction, as HaShem, so to speak, diminishes Himself, and He participates in the distress of the Jewish People. HaShem is with us in our troubles so that we can overcome all the difficult times. This is similar to what the Gemara (Shabbos 118a) states that one who fulfills the three meals on Shabbos is saved from three retributions. These three sufferings are the birth pangs of Moshiach, the judgment in Gehinom and the battle of Gog and Magog. The Sefarim write that the third meal encompasses all three meals.
Shabbos in Halacha
Pouring water into cholent
We learned previously that one is forbidden to stir food while it is above a fire, even if the food has been fully cooked. This ruling applies when pouring hot water into cholent, as the cholent ultimately is ‘stirred’ in some fashion by the water that was poured in. Thus, while pouring, one should lift the pot off the blech, or move the pot to the area not directly above the fire. If this is not possible, one should pour the water into the cholent very slowly.
Shabbos Challenge Question
Last week we posed the question: what is the significance of eating fish on Shabbos? The famous answer to this question is that the word for fish in Hebrew is dag and dag equals in gematria 7, and Shabbos is the seventh day of the week. Perhaps another answer to this question is that fish symbolizes being fruitful and multiplying, and Shabbos provides the blessing for the week.
This week’s question is, why is it significant that all opinions agree that the Torah was given 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 Vayeishev-Chanukah 5769
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Vayeishev-Chanukah 5769
Shabbos and Chanukah: Extending miracles into nature
Introduction
In this week’s parashah it is said (Bereishis 37:1) vayeishev Yaakov bieretz migurei aviv bieretz Canaan eileh toldos Yaakov Yosef, Yaakov settled in the land of his father’s sojourning, in the land of Canaan. These are the chronicles of Yaakov: Yosef…. Rashi cites the Medrash that states that Yaakov sought to dwell in peace and the agitation of Yosef sprung upon him. The righteous seek to dwell in tranquility, and HaShem says, “is it not enough for the righteous what is prepared for them in the World to Come and they still seek to dwell in tranquility in this world?”
The righteous are not connected to this world
The Sfas Emes (5632) writes that the entire separation of a righteous person is to draw holiness into this world and into nature. Prior to drawing the holiness into this world the righteous person must perfect himself to the level that he himself is not connected to this world. This, then, is the meaning of the words of the Medrash that the righteous seek to dwell in tranquility. When the righteous are attached to their roots and are totally disconnected to a place of separation, i.e., this world, only then can they seek to dwell in tranquility in this world also. Yaakov was above nature, and because of his dissociation from this world, he was not able to draw holiness into this world. The only way for Yaakov to draw holiness into this world was through Yosef HaTzaddik. This is the reason that after deriving from the first verse that Yaakov sought to dwell in tranquility in this world, the Torah states eileh toldos Yaakov Yosef, these are the chronicles of Yaakov: Yosef…. It was through Yosef that Yaakov was able to channel the holiness to the brothers and to all the worlds. It is for this reason that Rashi writes (Bereishis 30:25) that Yaakov was prepared to depart from Lavan once Yosef was born. Yaakov is compared to fire, Yosef is compared to the flame and Esav is likened to the straw that is consumed by the fire. Fire by itself does not travel far. The flame, however, allows the fire to consume even matter that is far away. Similarly, once Yosef was born, Yaakov felt confident enough to return to his father. The Sfas Emes explains that the nature of fire is to ignite anything in its proximity and it is for this reason that the fire requires the flame which extends the fire’s ability to consume.
Yaakov was above nature and Yosef was more connected to his brothers than Yaakov
It is said that Yaakov loved Yosef more than all the brothers. Yosef was able to elevate the good deeds of the brothers to Yaakov, because Yosef was more connected to the brothers than Yaakov. The reason for this is because Yaakov was above nature. Based on this idea, the meaning of vayeishev Yaakov is that Yaakov was connected to his roots, which is the idea of repentance and Shabbos, when everything ascends to its roots above.
Chanukah teaches to reveal the miracles into the realm of nature
We can extend this amazing idea of the Sfas Emes even further. The miracle of Chanukah was that the Chashmonaim found oil that was sufficient for the lighting of the Menorah for one night, and HaShem made a miracle and the oil burned for eight nights. The Sfas Emes (Chanukah 5631 Third Night) writes that the idea that we express in the passage of al Hanisim that Chanukah is a time lehodos ulihallel, to thank and give praise, corresponds to Yehudah and Yosef. The Sfas Emes explains this idea in various places and I would like to suggest a novel interpretation to this idea. The words Hallel and hodaah appear to be similar. Yet, we know that every word in Scripture and in rabbinic literature is used for a specific reason. Hallel is similar to mallel, speech, and hodaah means to give thanks. Yehudah reflected the idea that one must thank HaShem for miracles, as we find that Leah named her son Yehudah because she received more than her share of sons being born. Yosef, however, symbolizes the idea that one must constantly be seeking ways to praise HaShem, even when things are not going well and one feels that there are no miracles occurring. We know that even what is referred to as nature is essentially a miracle, and it was Yosef who brought out this idea. Regarding the first dream that Yosef had, it is said (Bereishis 37:7) vihinei anachnu mialmim alumim bisoch hasadeh vihinei kamah alumasi vigam nitzavah vihinei sisubenah alumoseichem vatishtachavenah laalumasi, “behold! – we were binding sheaves in the middle of the field, when, behold! – my sheaf arose and also remained standing; then behold! – your sheaves gathered around and bowed down to my sheaf.” This verse alludes to the idea that while the brothers were gathering their bundles in the field, Yosef would reveal that even nature, reflected in the growth of grain, is a miracle. It is for this reason that the Torah states that Yosef’s bundle arose and remained standing, as we find that the word used for miracle, nes, also is used for something held high, as it is said (Bamidbar 21:8) visim oso al nes, and place it on a pole. Thus, Yosef reflects the idea that nature itself can be extended into the realm of miracle, as nature is also a miracle.
The Shabbos connection
The entire week we live, in a sense, under the guise of nature, as we work to earn a livelihood and all our successes and failures appear to be the result of our efforts. When Shabbos arrives we discover that even the natural order of events is essentially miracles, as Shabbos provides all the blessing of the week. It is noteworthy that Yaakov reflects Shabbos and Yosef reflects the idea of Tosefes Shabbos, adding on to Shabbos. By bringing Shabbos into the week we declare that all our natural efforts are facilitated by the light of the Holy Shabbos Thus, Shabbos is akin to a pole standing high as one can see clearly that Shabbos is the source of all our blessings. Hashem should allow us to observe the Shabbos properly and we should witness miracles with the arrival of Moshiach, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
HaShem is good to us through the gift of Shabbos
Hu asher diber liam segulaso shamor likadisho miboo viad tzeiso, it is He Who spoke to His treasured nation: stand guard to hallow it from arrival to departure. The words Hu asher diber are said regarding the preparation of the manna for Shabbos in the Wilderness. It is said (Shemos 16:23) vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vies asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, he said to them, “this is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put away for yourselves as a safekeeping until the morning. It is noteworthy that the words hu asher diber equal in gematria Shabbos tov, Shabbos is good (719). Perhaps the author of this zemer intended with these words that HaShem is good to the Jewish people by giving them the gift of Shabbos.
Shabbos in Tefillah
Unifying ourselves in praising HaShem
Yishtabach shimcho laad malkeinu yotzeir misharsim vaasher misharsav kulam omdim birum olam umashmiim biyirah yachad bikol divrei Elokim chaim umelech olam, may Your Name be praised forever, our King, O Fashioner of ministering angels; all of Whose ministering angels stand at the summit of the universe and proclaim – with awe, together, loudly – the words of the living G-d and King of the universe. The amazing thing about the angels is that they are all in unison, proclaiming the greatness and awe of HaShem. Human beings are challenged when it comes to unity. We should emulate the angels to at least be able to praise HaShem together as one.
Shabbos Story
This is my baby!
Rabbi Mordechai Kamenetzky writes: A man once approached my grandfather, Rabbi Yaakov Kamenetzky, of blessed memory, quite distraught.
“I know this may not sound like a major problem,” he began, “but my 17-year-old daughter is very upset with me. It has come to a point that she hardly talks to me. It began a few nights ago. My wife and I were with a number of old friends at a wedding when my daughter walked by. I introduced her to them by saying, ‘This is my baby.’
“I could see that at the moment she became very upset. Moments later she pulled me to aside and was crying. ‘You still think I’m a baby!’ she sobbed. ‘I am almost eighteen already, and all you do is call me your baby! Won’t I ever be a grown-up in your eyes?’ Ever since then she doesn't want to talk to me.”
The man shrugged as he pleaded with the sage. “I really don’t want to make this into a major issue, but I’m not sure how to resolve this. Perhaps the Rosh Yeshiva can guide me.”
Reb Yaakov put his hand on the man’s shoulder. “You live in Flatbush, don’t you?”
At the time Reb Yaakov was staying at his youngest son, Reb Avraham’s home, and he invited the man to visit him there together with his daughter. He assured him that he would not discuss the incident but was confident that by the time the visit was over the matter would be resolved.”
The next day the man and his daughter visited Reb Yaakov at Reb Avraham's home. Reb Yaakov invited the man and his daughter into the dining room where they discussed a variety of issues from school work to life in pre-war Europe everything but the incident at the wedding.
About 10 minutes into the conversation, my uncle, Reb Avraham, came down the stairs. Reb Yaakov looked over to him and invited him to join the conversation. But first he introduced Reb Avraham to his guests.
“This is my baby!” exclaimed the revered sage as he gave a warm hug to his 55-year-old son.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 21
Changing for Shabbos
In this chapter we learn how Dovid fled from Shaul to the city of Nov, and Dovid requested from Achimelech the Kohen food and a sword. After receiving these items Dovid fled to Achish the king of Gas. Dovid was afraid of Achish and he feigned madness. When Achish saw Dovid’s behavior, he was enraged and he forced Dovid to leave. Regarding the change in Dovid’s demeanor it is said (Shmuel I 21:14) vayishano es taamo bieineichem, so he changed his demeanor in their eyes. It is noteworthy that at times one has to change his demeanor so that he is perceived differently. On Shabbos we are required to change our dress, our speech and our manner of walking. By changing our dress and our mannerisms we are demonstrating that on Shabbos we are on a higher spiritual level than during the week.
Shabbos in Agadah
The third meal of Shabbos is when is closest to us in our times of distress
In the mincha prayer on Shabbos we recite the words atah echod vishimcho echod umi kiamcha Yisroel goy echod baaretz, You are One and Your Name is One; and who is like Your people Israel, one nation on earth. The Pinei Menachem cites the Zohar that states that the third meal on Shabbos is referred to as zieir anpin, the small face. The Imrei Emes explains that that this means that by the third meal there is tzimtzum, constriction, as HaShem, so to speak, diminishes Himself, and He participates in the distress of the Jewish People. HaShem is with us in our troubles so that we can overcome all the difficult times. This is similar to what the Gemara (Shabbos 118a) states that one who fulfills the three meals on Shabbos is saved from three retributions. These three sufferings are the birth pangs of Moshiach, the judgment in Gehinom and the battle of Gog and Magog. The Sefarim write that the third meal encompasses all three meals.
Shabbos in Halacha
Pouring water into cholent
We learned previously that one is forbidden to stir food while it is above a fire, even if the food has been fully cooked. This ruling applies when pouring hot water into cholent, as the cholent ultimately is ‘stirred’ in some fashion by the water that was poured in. Thus, while pouring, one should lift the pot off the blech, or move the pot to the area not directly above the fire. If this is not possible, one should pour the water into the cholent very slowly.
Shabbos Challenge Question
Last week we posed the question: what is the significance of eating fish on Shabbos? The famous answer to this question is that the word for fish in Hebrew is dag and dag equals in gematria 7, and Shabbos is the seventh day of the week. Perhaps another answer to this question is that fish symbolizes being fruitful and multiplying, and Shabbos provides the blessing for the week.
This week’s question is, why is it significant that all opinions agree that the Torah was given 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 Vayeishev-Chanukah 5769
is sponsored in Michigan by the Godfrey family in memory of their father, grandfather, and great-grandfather Shlomo Ben Dovid ob”m Mr. Samuel Schey, Niftar 25 Kisleiv 5734, December 20, 1973.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Monday, December 15, 2008
Doreish Tov on Medrash Rabbah Parashas Vayeishev 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Vayeishev 5769
84:1
The Medrash
The Medrash states that it is said (Bereishis 37:1) vayeishev Yaakov, and Yaakov settled. It is said (Yeshaya 57:13) bizaakeich yatziluch kibutzayich, when you cry out let your cohorts rescue you! It was learned that his gathering and his children’s gathering saved him from Esav. It is said (Ibid) vies kulam yisa ruach yikach havel, but the wind will carry them all off; nothingness will take them. This refers to Esav and his chiefs. It is said (Ibid) vihachoseh vi yinchal eretz, but the one who trusts in Me will have a portion in the earth. This refers to Yaakov, as it is said (Bereishis 37:1) vayeishev Yaakov, and Yaakov settled.
Question on the Medrash
One must wonder how the Medrash saw an allusion in the words vayeishev Yaakov that Yaakov and his sons gathered to pray and that they were saved from Esav?
The deeper intention of the Medrash
The answer to this question is that it is said vayeishev Yaakov bieretz migurei aviv, Yaakov settled in the land of his father’s sojourning. What does it mean migurei aviv? The Igra Dikalah from the author of Binei Yissachar writes that the word migurei connotes gathering, as it is said (Mishlei 10:5) ogeir bakayitz, harvests in the summer. He writes that in last week’s parasha it is said that Esav left Eretz Canaan and went to Seir, and this week’s parashah teaches us that Yaakov did the exact opposite and gathered himself together with his father. Subsequent to this it is said (Bereishis 37:2) eileh toldos Yaakov Yosef, these are the chronicles of Yaakov; Yosef… Thus, we see that the idea of gathering together is alluded to in these verses. Perhaps we can suggest further that it is also said bieretz migurei aviv bieretz Canaan, in the land of his father’s sojourning, in the land of Canaan. The Zohar states that the land is called Canaan as the word Canaan is associated with the word hachnaah, humility. One who prays to HaShem reflects humility as he is willing to submit his will to HaShem’s will. This allusion also supports the words of the Medrash that it was Yaakov and his son’s prayers that saved him.
The lesson of the Medrash
We learn from this Medrash that ultimately the only way that one can be saved from harm is by placing ones trust in HaShem and praying to Him. HaShem should allow us to recognize that we are always in need of His salvation and that realization will allow us to submit our will to His will.
Parashas Vayeishev 5769
84:1
The Medrash
The Medrash states that it is said (Bereishis 37:1) vayeishev Yaakov, and Yaakov settled. It is said (Yeshaya 57:13) bizaakeich yatziluch kibutzayich, when you cry out let your cohorts rescue you! It was learned that his gathering and his children’s gathering saved him from Esav. It is said (Ibid) vies kulam yisa ruach yikach havel, but the wind will carry them all off; nothingness will take them. This refers to Esav and his chiefs. It is said (Ibid) vihachoseh vi yinchal eretz, but the one who trusts in Me will have a portion in the earth. This refers to Yaakov, as it is said (Bereishis 37:1) vayeishev Yaakov, and Yaakov settled.
Question on the Medrash
One must wonder how the Medrash saw an allusion in the words vayeishev Yaakov that Yaakov and his sons gathered to pray and that they were saved from Esav?
The deeper intention of the Medrash
The answer to this question is that it is said vayeishev Yaakov bieretz migurei aviv, Yaakov settled in the land of his father’s sojourning. What does it mean migurei aviv? The Igra Dikalah from the author of Binei Yissachar writes that the word migurei connotes gathering, as it is said (Mishlei 10:5) ogeir bakayitz, harvests in the summer. He writes that in last week’s parasha it is said that Esav left Eretz Canaan and went to Seir, and this week’s parashah teaches us that Yaakov did the exact opposite and gathered himself together with his father. Subsequent to this it is said (Bereishis 37:2) eileh toldos Yaakov Yosef, these are the chronicles of Yaakov; Yosef… Thus, we see that the idea of gathering together is alluded to in these verses. Perhaps we can suggest further that it is also said bieretz migurei aviv bieretz Canaan, in the land of his father’s sojourning, in the land of Canaan. The Zohar states that the land is called Canaan as the word Canaan is associated with the word hachnaah, humility. One who prays to HaShem reflects humility as he is willing to submit his will to HaShem’s will. This allusion also supports the words of the Medrash that it was Yaakov and his son’s prayers that saved him.
The lesson of the Medrash
We learn from this Medrash that ultimately the only way that one can be saved from harm is by placing ones trust in HaShem and praying to Him. HaShem should allow us to recognize that we are always in need of His salvation and that realization will allow us to submit our will to His will.
Saturday, December 13, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 8
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 8
It is said (Bereishis 32:4) vayishlach Yaakov malachim lifanav el Esav achiv artzah Seir sideh Edom, then Yaakov sent angels ahead of him to Esav his brother to the land of Seir, the field of Edom. It is noteworthy that when one rearranges the last letters of the words artzah Seir sideh Edom, they spell out the words sa eish, fire will carry. This alludes to the idea that Esav is symbolized by straw and Yaakov is symbolized by fire, so Yaakov sent messengers to Esav, i.e. to destroy Esav.
It is said (Bereishis 32:11) katonti mikol hachasadim umikol haemes, I have been diminished by all the kindnesses and by all the truth. It is fascinating that the word katonti spells out the word katan and the letters taf and yud, which equal in gematria 410. This alludes to the idea stated in the Gemara (Bava Basra 3a) that the second Bais HaMikdash was greater than the first Bais HaMikdash as the first Bais HaMikdash stood for 410 years and the second Bais HaMikdash stood for 420 years.
In the beginning of Parashas Vayishlach the word panav is used numerous times. Examples of this word are when it is said (Bereishis 32:4) vayishlach Yaakov malachim lifanav, then Yaakov sent angels ahead of him. It is said further (Verse 17) vayomer el avadav ivru lifanai, pass on ahead of me. It is also said (Ibid verse 18) ulimi eileh lifanecho, and whose are these that are before you? It is then said (Ibid 21) vaamartem gam hinei avdecho Yaakov acahareinu ki amar achaperah fanav bamincha haholeches lifanai viacharei chein ereh fanav ulai yisa fanai, and you shall say, ‘Moreover – behold your servant Yaakov is behind us.’ (For he said, “I will appease him with the tribute that precedes me, and afterwards I will face him; Perhaps he will forgive me.”) The next verse (22) then states vataavor hamincha al panav vihu lan balaylah hahu bamachaneh, so the tribute passed on before him while he spent that night in the camp. Rashi writes on the words vataavor hamincha al panav that this teaches us that Yaakov was angered that he was required to extend himself to Esav by offering him gifts. We can suggest that perhaps this was considered a fault in Yaakov’s conduct as he should have offered the gifts wholeheartedly. Later on when the Torah describes the culmination of Yaakov’s struggle with the angel of Esav, it is said (Ibid verses 31-32) vayikra Yaakov sheim hamakom Peniel ki raisa Elokim panim el panim vatinatzel nafshi vayizrach lo hashemesh kaasher avar es Penuel vihu tzoleia al yireicho, so Yaakov called the name of the place Peniel – “For I have seen the Divine face to face, yet my life was spared.” The sun rose for him as he passed Penuel and he was limping on his hip. Thus, we see that because of Yaakov’s anger, he was forced to battle the angel of Esav and he referred to the place as Peniel as a reminder of the anger, reflected in the word panav.
It is said (Bereishis 33:6) hayiladim asher chanan Elokim es avdecho, the children whom G-d has graciously given your servant. Rashi writes (Ibid ) that Yaakov was distressed when he was informed that Yosef was taken, as HaShem had promised him that as long as none of his children died in his lifetime, he would not see Gehinom. It is noteworthy that the word chain equals in gematria the word Gehinom (108). [This does not mean that the concepts of being gracious and Gehinom are associated. Rather, in this instance there is an allusion to Gehinom from the word chanan.]
It is said (Bereishis 33:14) yaavor na adoni lifnei avdo vaani esnahalah liiti liregel hamelacho asher lifanai uliregel hayeladim ad asher avo el adoni Seirah, let my lord go ahead of his servant; I will make my way at my slow pace according to the gait of the drove before me and the gait of the children, until I come to my lord at Seir. The Baal HaTurim writes that the last letters of the words avo el adoni Seirah spell out the word Eliyah, as this verse alludes to the idea that Yaakov was foretelling that he would arrive in Seir in the future with Eliyahu HaNavi who would herald the arrival of Moshiach. It is fascinating to note that the words vaani esnahalah spell out the words vihinei Eliyahu Navi yavo Eliyahu Tishbi navu heharim livaseir hageulah, and behold Eliyahu (the) Prophet will arrive, Eliyahu HaTishbi (how) pleasant (are the footsteps of the herald upon) the mountains (announcing peace, heralding good tidings, announcing salvation) [Yeshaya 52:7] to announce the redemption.
It is said (Bereishis 36:24) asher matza hayeimim bamidbar, who discovered the mules in the desert. It is noteworthy that the word hayeimim equals in gematria Haman (95). Perhaps this is alluded to in the lineage of the Seir family who Esav’s children married into, and Haman was a descendant of Amalek, the grandson of Esav.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 8
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 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 8
It is said (Bereishis 32:4) vayishlach Yaakov malachim lifanav el Esav achiv artzah Seir sideh Edom, then Yaakov sent angels ahead of him to Esav his brother to the land of Seir, the field of Edom. It is noteworthy that when one rearranges the last letters of the words artzah Seir sideh Edom, they spell out the words sa eish, fire will carry. This alludes to the idea that Esav is symbolized by straw and Yaakov is symbolized by fire, so Yaakov sent messengers to Esav, i.e. to destroy Esav.
It is said (Bereishis 32:11) katonti mikol hachasadim umikol haemes, I have been diminished by all the kindnesses and by all the truth. It is fascinating that the word katonti spells out the word katan and the letters taf and yud, which equal in gematria 410. This alludes to the idea stated in the Gemara (Bava Basra 3a) that the second Bais HaMikdash was greater than the first Bais HaMikdash as the first Bais HaMikdash stood for 410 years and the second Bais HaMikdash stood for 420 years.
In the beginning of Parashas Vayishlach the word panav is used numerous times. Examples of this word are when it is said (Bereishis 32:4) vayishlach Yaakov malachim lifanav, then Yaakov sent angels ahead of him. It is said further (Verse 17) vayomer el avadav ivru lifanai, pass on ahead of me. It is also said (Ibid verse 18) ulimi eileh lifanecho, and whose are these that are before you? It is then said (Ibid 21) vaamartem gam hinei avdecho Yaakov acahareinu ki amar achaperah fanav bamincha haholeches lifanai viacharei chein ereh fanav ulai yisa fanai, and you shall say, ‘Moreover – behold your servant Yaakov is behind us.’ (For he said, “I will appease him with the tribute that precedes me, and afterwards I will face him; Perhaps he will forgive me.”) The next verse (22) then states vataavor hamincha al panav vihu lan balaylah hahu bamachaneh, so the tribute passed on before him while he spent that night in the camp. Rashi writes on the words vataavor hamincha al panav that this teaches us that Yaakov was angered that he was required to extend himself to Esav by offering him gifts. We can suggest that perhaps this was considered a fault in Yaakov’s conduct as he should have offered the gifts wholeheartedly. Later on when the Torah describes the culmination of Yaakov’s struggle with the angel of Esav, it is said (Ibid verses 31-32) vayikra Yaakov sheim hamakom Peniel ki raisa Elokim panim el panim vatinatzel nafshi vayizrach lo hashemesh kaasher avar es Penuel vihu tzoleia al yireicho, so Yaakov called the name of the place Peniel – “For I have seen the Divine face to face, yet my life was spared.” The sun rose for him as he passed Penuel and he was limping on his hip. Thus, we see that because of Yaakov’s anger, he was forced to battle the angel of Esav and he referred to the place as Peniel as a reminder of the anger, reflected in the word panav.
It is said (Bereishis 33:6) hayiladim asher chanan Elokim es avdecho, the children whom G-d has graciously given your servant. Rashi writes (Ibid ) that Yaakov was distressed when he was informed that Yosef was taken, as HaShem had promised him that as long as none of his children died in his lifetime, he would not see Gehinom. It is noteworthy that the word chain equals in gematria the word Gehinom (108). [This does not mean that the concepts of being gracious and Gehinom are associated. Rather, in this instance there is an allusion to Gehinom from the word chanan.]
It is said (Bereishis 33:14) yaavor na adoni lifnei avdo vaani esnahalah liiti liregel hamelacho asher lifanai uliregel hayeladim ad asher avo el adoni Seirah, let my lord go ahead of his servant; I will make my way at my slow pace according to the gait of the drove before me and the gait of the children, until I come to my lord at Seir. The Baal HaTurim writes that the last letters of the words avo el adoni Seirah spell out the word Eliyah, as this verse alludes to the idea that Yaakov was foretelling that he would arrive in Seir in the future with Eliyahu HaNavi who would herald the arrival of Moshiach. It is fascinating to note that the words vaani esnahalah spell out the words vihinei Eliyahu Navi yavo Eliyahu Tishbi navu heharim livaseir hageulah, and behold Eliyahu (the) Prophet will arrive, Eliyahu HaTishbi (how) pleasant (are the footsteps of the herald upon) the mountains (announcing peace, heralding good tidings, announcing salvation) [Yeshaya 52:7] to announce the redemption.
It is said (Bereishis 36:24) asher matza hayeimim bamidbar, who discovered the mules in the desert. It is noteworthy that the word hayeimim equals in gematria Haman (95). Perhaps this is alluded to in the lineage of the Seir family who Esav’s children married into, and Haman was a descendant of Amalek, the grandson of Esav.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 8
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 ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
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
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Prepared by Rabbi Binyomin Adler.
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