שבת טעם החיים פרשת תצוה-זכור-פורים תשס"ט
Shabbos: Ta’am HaChaim Parashas Tetzaveh-Zachor-Purim 5769
The Bais HaMikdash, our source of holiness
Introduction
This week’s parasha is Tetzaveh, and we also read Parashas Zachor, where we are commanded to remember what Amalek did to us upon our exodus from Egypt. There is a tradition that the parasha of the week is associated with the extra Torah reading, so it behooves us to explore the association between the parasha of Tetzaveh, which discusses the instructions regarding the Priestly vestments, and Parashas Zachor. It is noteworthy that in the Megillah that we will read on Purim it is said (Esther 1: 4) biharoso es osher kivod malchuso vies yikar tiferes gedulaso yamim rabim shemonim umeas yom, when he displayed the riches of his glorious kingdom and the honor of his splendrous majesty for many days, a hundred and eighty days. The Gemara (Megillah 12a) states that the words vies yikar tiferes gedulaso refer to the vestments of the Kohen Gadol, the High Persist. Thus, Achashveirosh had the audacity to don the vestments of the High Priest at his party. What lesson can we gain from this incident?
Achashveirosh and Vashti are determined that the Bais HaMikdash not be rebuilt
Achashveirosh also used utensils from the Bais HaMikdash, as a demonstration to all that in his opinion, the Bais HaMikdash would not be rebuilt and the Jewish People could no longer hope for salvation. In truth, the entire backdrop of the Megillah is regarding the Bais HaMikdash. We read that when Esther is granted an audience with Achashveirosh, it is said (Ibid 5:3) vayomer lah hamelech mah lach Esther hamalka umah bakashaseich ad chatzi hamalachus viyansein lach, the king said to her, “What is it for you, O Queen Esther? And what is your petition? [Even if it be] until half the kingdom, it shall be granted to you. The Gemara states that Achashveirosh was intimating that he would grant Esther anything that she wished, except for davar shechotzeitz limalchus, something that caused a divide between him and the kingdom, namely the rebuilding of the Bais HaMikdash. Vashti had succeeded in halting the rebuilding of the Bais HaMikdash, and Haman was a fierce opponent of its being rebuilt. What was so unique about the Bais HaMikdash that these enemies of the Jewish People did not wish that it should be rebuilt? What is even more mystifying is that a few years after the Purim miracle occurred, Koresh allowed for the rebuilding of the Bais HaMikdash, and only a majority of the Jewish People ascended from Babylonia to Eretz Yisroel. This would imply that Achashveirosh should have not so been concerned about the Jews rebuilding the Bais HaMikdash, as even having the Bais HaMikdash rebuilt was not enough of an incentive for most Jews to return to the Holy Land.
There is holiness within us even when the Bais HaMikdash is not standing
The Bais Yisroel (Terumah 5732) writes that his father, the Imrei Emes writes in the name of the Sfas Emes that the twelve months of the year corresponds to the twelve tribes, and the month of Adar corresponds to Yosef HaTzaddik. The attribute of Yosef is yesod, foundation. This attribute remains for the Jewish People forever, and every generation can be strengthened from the power of Yosef HaTzaddik and Moshe Rabbeinu who was born and died in Adar. The Bais Yisroel elaborates on this theme and writes that even when there is no Bais HaMikdash standing, one can arouse the power from Above through generosity of the heart. It is said (Yechezkel 11:16) vaehi lahem limikdash meat, and the Gemara (Megillah 29a) states that this means that even when the Bais HaMikdash is not standing, we still retain the holiness in the synagogues and in the study halls. Through Torah study and prayer we are guaranteed that the Divine Presence will remain with us. This, writes the Bais Yisroel, is what allows us to overcome all the challenges that face us from these matters that cause concealment in the world. Shabbos also has the power to overcome these concealments, as the Zohar states kad ayil Shabsa ….vichol shultanei rugzin umarei didina kulhu arkin viisabru minah, all wrathful dominions and bearers of grievance flee together – and there is no power but she in all the worlds.
Our enemies do not want us to have any arousal of holiness
Based on the words of the Bais Yisroel, we can understand why Vashti, Haman and Achashveirosh were all opposed to the rebuilding of the Bais HaMikdash. While the majority of the Jewish People chose to remain in Babylonia even after the rebuilding of the Bais HaMikdash, the enemies of the Jewish People are always concerned with any spiritual arousal that we have. Thus, the rebuilding of the Bais HaMikdash was not merely the resurrection of an edifice that had been destroyed seventy years earlier. Rather, rebuilding the bais HaMikdash was indicative of an arousal to holiness and spirituality, and this is something that our enemies, in every shape and form, cannot tolerate. It would appear that although Esther did not reveal to Achashveirosh her origins and the fact that she was a Jewess, Achashveirosh sensed that she was spiritually inclined and he therefore resisted any overtures from Esther. Thus, Achashveirosh made it clear from the onset that he would not allow the rebuilding of the Bais HaMikdash. This, then, is the reason that Achashveirosh opposed the rebuilding of the Bais HaMikdash, and to demonstrate that in his mind the Bais HaMikdash was not existent, he donned the vestments of the Kohen Gadol. This act was a mockery of the Jewish People and to demonstrate to them that there was no need for them to become spiritually aroused. The lesson that we can gain from this episode is that no matter how much our enemies attempt to destroy our spiritual growth, every Jew retains a spark of holiness from the holiness of the Bais HaMikdash, and it is this spark of holiness that keep us apart from the gentiles and allows us to come close to HaShem.
The Shabbos Connection
Amalek and his descendants have always had the mindset that they can tear the Jewish People away from holiness, but they are mistaken. The Gemara (Shabbos 118b) states that had the Jewish People only observed the first Shabbos in the Wilderness, no race or nation could have assailed them. This is derived from the fact that it is said (Shemos 16:27) vayehi bayom hashevii yatzu min ham lilkot vilo matzau, it happened on the seventh day that some of the people went out to gather, and they did not find. Further on it is said (Ibid 17:8) vayavo Amalek vayilachem im Yisroel biRefidim, Amalek came and battled Israel in Rephidim. We see that when the Jewish People are lax in Shabbos observance, Amalek can make inroads. We must recognize that Shabbos is the stronghold of our holiness, and by observing Shabbos properly, all our enemies’ evil schemes will be thwarted and we will then merit the rebuilding of the Third Bais HaMikdash, with the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Finished and desire
Vateichel kol haavodah lo saasu melacha, the all labors ceased – ‘you shall not work.’ We have mentioned numerous times that the word vateichel, besides meaning completed, also can be interpreted to mean desire, as the Targum renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Thus, here we are declaring that all labors ceased and we do not work on Shabbos, but even more significant is the fact that HaShem desires that we rest on Shabbos, and we must also desire this rest, as through Shabbos we become close to HaShem.
Shabbos in Tefillah
HaShem’s greatness is found next to His humility
Kadosh Kadosh Kadosh HaShem Tzivakos milo chol haaretz kivodo, Holy, holy, holy is HaShem, Master of Legions, the whole world is filled with His glory. One aspect of this verse is the idea that HaShem is holy beyond our understanding, and nonetheless, His glory fills the earth, i.e. the lowly earth where human beings reside. This idea is parallel to the Gemara (Megillah 31a) that states: wherever you find the greatness of the Holy One, Blessed is He, there you find His humility.
Shabbos Story
Warmed By The Coat
Rav Moshe Schneider once met a renowned doctor who had not only veered off the path of Yiddishkeit, but fiercely opposed Yiddishkeit as well. The doctor told R' Schneider that he would have no hesitations about converting, except one thing stopped him from taking this drastic step - the warmth of the Chofetz Chaim’s coat.
The doctor explained that when he was still a boy, he learned in Radin, and one cold night he fell asleep on a bench in the shul. Suddenly, he was aroused from his sleep, and he saw an elderly man standing above him, removing his coat and covering him and providing him with some much-needed warmth. Later, he realized that the elderly man was the Chofetz Chaim. The doctor added, “This coat warms me until this day, and this is what keeps me from converting.” (Shaal Avicha Veyegadcha) [Reprinted with permission from www.revach.net ]
(This story was taken from an online source in its unedited version)
SAVED BY A PURIM SONG
In honor of Purim, I present the following story. It appears in various websites, usually in abridged form. Here I present the full version, with the appropriate link. It was originally written up by Menachem Ziegelboim in the book L’Saper M’Breishis, vol. 2.
SAVED BY A PURIM SONGA STORY BY MENACHEM ZIEGELBOIM
All that was dear to Shaul passed before his mind’s eye, and then he recalled the scene at the Purim meal, when the Baal Shem Tov asked him to sing...
PART I
Many people flocked to Medzibuzh to spend Purim in the holy presence of the Baal Shem Tov. The forest near Medzibuzh seemed to suddenly wake up from its wintry slumber. The town of Medzibuzh was hustling and bustling with people, and wagons packed with Chassidim could be seen driving by.Everybody knew that the Baal Shem Tov would celebrate the holy day with tremendous joy, and since our Sages say that the awesome day – Yom HaKippurim is K’Purim (like Purim) – the Rebbe would pray on behalf of one and all on this day.Purim day. The joy of the festival filled everyone’s hearts. The streets teemed with costumed children. Despite the revelry, all knew that this was just a prelude to the evening hours, when the Baal Shem Tov would host the Purim meal.Many of the guests came to Medzibuzh solely to be present at the Purim meal. “If Yom Kippur is like Purim,” they said, “then the meal that takes place towards evening is like the Neila prayer.” In addition, they knew that during the meal, the Rebbe was in a particularly good mood and that he dispensed brachos [blessings] generously as in the “gifts to the poor” that one gives on Purim.
PART II
People crowded around the long table. The greatest of the disciples, the Chevraya Kadisha, were eager to hear the Rebbe’s holy words. The Baal Shem Tov’s face shone, yet there was also a sense of deep seriousness about him. The sun’s rays streamed in through the windows of the Beis Midrash as the sun set. The Chassidim burst into a lively tune and the Baal Shem Tov sat there with his face radiating joy.
Among the disciples of the Chevraya Kadisha was the Baal Shem Tov’s beloved disciple, Rabbi Meir Margolis, the Rav of Lvov, and his young son, who sat on his lap. The child was all of eight years of age, and his father had brought him to his holy Rebbe for the first time so he could gaze upon the Baal Shem Tov’s face, a segula for fear of Heaven. The child was recognized as a talented lad when he was only five, but his outstanding quality was his remarkable voice.
When he sang at the Shabbos and Yom Tov meals at home with his family, all were transfixed. The child would sit with eyes closed and pour out his heart in sweet song. It wasn’t surprising then, that the Baal Shem Tov asked little Shaul’ke to sing something.
Yet R. Meir blushed and his hands trembled with emotion. At first, he thought his ears had deceived him, and he had only imagined that he heard the Baal Shem Tov request that his son sing a niggun. But when the Baal Shem Tov repeated his request, R. Meir recovered and whispered to his son: “Shaul’ke, the Rebbe is asking you to sing something special for Purim.” Everybody looked at them expectantly. The Rebbe watched and waited with a smile playing on his holy lips. The child thought for a moment, tilted his head back, closed his eyes, and sang a new version of “Shoshanas Yaakov.”
The tune started off slowly and quietly, but in the next stanza, the joy in the tune began to come forth, to penetrate the listeners’ hearts, and to fill the Beis Midrash with its sweetness.
The pure, clear voice of the boy grew stronger. The crowd’s curiosity was replaced with rapt attention. The niggun captivated them all, and overpowered them with feelings of joy and loftiness.The Rebbe listened closely, his eyes closed in dveykus, and his face on fire. When the boy finished the song, and everybody was still spellbound by the impression the niggun had made on them, the Baal Shem Tov opened his eyes and looked gratefully at Shaul’ke.
PART III
The day after Purim, Rabbi Meir Margolis went to the Baal Shem Tov to say goodbye. The Rebbe greeted R. Meir and his son warmly, and in the few minutes that they had together, the Baal Shem Tov gazed at Shaul’ke with great pleasure. Even R. Meir, who was accustomed to signs of affection from the Rebbe, was amazed by the special recognition his son was getting from the Baal Shem Tov.
Suddenly, the Rebbe’s face grew serious and he sat in silent thought for some time. Then he said to R. Meir, “Perhaps you will leave your young son with me for a few days?”R. Meir was astonished by the request, but the Baal Shem Tov went on, “Leave him here and I’ll make sure he continues with his studies, as usual. After Shabbos I’ll send him back home to Lvov.”R. Meir regarded the Baal Shem Tov’s request as an order. He looked at his son for a moment, as though trying to read the boy’s mind.
Shaul’ke immediately understood what was expected of him, and nodded his head in acquiescence.
“Yes, Rebbe!” exclaimed R. Meir happily, “my son will stay until after Shabbos. I am sure that he will absorb much holiness and purity in his stay here.” The Rebbe looked pleased.PART IV
The days passed quickly. Shaul’ke stayed with the Baal Shem Tov for Shabbos too, and his songs at the Shabbos meals were a spiritual delight for the Rebbe and the Chassidim. Early Sunday afternoon, the Baal Shem Tov abandoned his usual routine and told Alexei the wagon driver to harness his horses and prepare for a trip.While Alexei busied himself with the horses, the Baal Shem Tov asked three of his greatest disciples to join him on the journey. The disciples were happy to comply, for to be in their Rebbe’s presence on a mystery trip was a treat. They knew that on these trips it was an auspicious time for them to ask things they couldn’t ask in the Beis Midrash.
The Rebbe left the house with Shaul’ke’s hand in his. The disciples were waiting outside. Without further ado, they climbed into the wagon and the horses led them out of the town to some location unknown to all except the Baal Shem Tov.
The Rebbe sat there quietly, thinking. His brow furrowed and his disciples glanced at him somewhat worriedly. After traveling for some time, they arrived in an unfamiliar town and Alexei relaxed the reins and allowed the horses to go on their own. Suddenly the Baal Shem Tov looked out the window as though searching for something, and then he motioned to Alexei to stop the wagon.
The group alit from the wagon and the disciples followed the Baal Shem Tov. They walked until they were standing in front of a large building from which emitted hoarse shouting. The disciples were taken aback but the Baal Shem Tov confidently strode forward, while holding Shaul’ke’s little hand in his own.
The Baal Shem Tov opened the door to a bar and they entered a completely different world. A cloud comprised of alcohol and smoke hit them in the face. The Baal Shem Tov walked in with Shaul’ke as the disciples obediently followed. There were farmers rolling about on the floor, wallowing in filth. Others sat at tables, holding half-empty bottles of whiskey. The alcoholic vapors merged with the choking tobacco odors to make for a suffocating atmosphere.Only a few of the locals turned to look at the newcomers, but they gazed in astonishment. Here was a distinguished looking rabbi, beard and all, and he strode over to the counter and banged it vigorously for attention.
“Quiet!” the Baal Shem Tov called out, his voice overpowering the din.Most of the drunkards managed to direct their attention to the Baal Shem Tov who began speaking to them in their rough language.
“Hardworking farmers, listen to what I have to say! I have a little boy with me who sings beautifully. In all your life, you haven’t heard as sweet a voice as his. I brought him here to cheer you up, but you must listen closely to his song.”
The Baal Shem Tov’s announcement thundered in the sudden silence, and the drunks looked curiously at the Rebbe and his retinue. The Baal Shem Tov inclined towards Shaul’ke and whispered, “Please sing the ‘Shoshanas Yaakov’ again. Show these goyim your amazing singing abilities. Don’t be afraid. Nothing bad will happen to you.”
The child looked wide-eyed at the Baal Shem Tov, seemingly surprised by the request to sing a holy tune that belonged in the holy Beis Midrash and not in a place such as this. But the Rebbe had requested and he began to sing.This time too, he started off quietly and slowly, then grew louder and increased the tempo. The sweet notes filled the air. The silence that followed the Baal Shem Tov’s speech grew even deeper as Shaul’ke sang. From their spots on the floor, the drunkards looked at Shaul’ke in wonder. The Baal Shem Tov and his disciples concentrated once again on the incredible song.When Shaul’ke finished his captivating performance, the crowd burst into loud applause and shouted, “Bravo! Encore!”The Baal Shem Tov looked pleased. He looked around the room as though searching for someone. He scanned the crowd and then approached three boys [who were] playing cards. He pulled each of them out of their seats and drew them into the center of the room.
“You heard how Shaul’ke sang so beautifully?” the Baal Shem Tov yelled in mock anger.
The three men stammered “yes” and nodded vigorously. The rest of the crowd watched and nodded along with them.“What’s your name?” the Baal Shem Tov asked one of them.
“Anton.”
“And you?”
“Zu-Zur-Zuraik,” stammered the second.
“And I’m Padrich,” croaked the third.
The Baal Shem Tov nodded gravely and scowled at them in feigned anger.“Listen you three,” he thundered, “see this boy who sang for you? His name is Shaul’ke. You hear? Shaul’ke is his name. He’s a good boy. Remember this! Don’t you dare forget him. Understand?” The three of them assented.
The Baal Shem Tov was silent. The three nodded in fright and stared at the Baal Shem Tov. The Baal Shem Tov turned to Shaul’ke, pinched his cheek lovingly, patted his head and walked out with him. The three disciples silently followed, absolutely bewildered by what they had just witnessed.“What did their Rebbe want from these gentiles? Why did he tell Shaul’ke to sing “Shoshanas Yaakov” in a bar for gentiles?”They didn’t dare ask the Baal Shem Tov. He certainly knew what he was doing. Something was afoot and time would tell what it was. The Rebbe returned to his place on the wagon as did the others, and they traveled back to Medzibuzh.
PART V
Years passed and Shaul’ke grew up. His childish features matured and a brown beard framed his face. He had become a successful merchant who was known for his wealth and business dealings. That year there was more rain than usual and the cold was more penetrating. Adar was approaching and people’s spirits began to lift just a bit. R. Shaul had begun thinking about the upcoming Yom Tov of Purim. “It would be the right thing to do to spend Purim at home with my family,” he mused. “They’re certainly hoping I’ll join them for the festivities.”
Shaul hurriedly wound up a number of business deals and postponed the remainder. He quickly packed and began the trip home to Lvov. The trip took a few days. He tried to hurry despite the mud that filled the roads. He yearned to see his family once again and he left the main road for a shortcut through the forest.
His coach penetrated deeply into the forest as the horses trudged through the trees. Shaul relaxed, as businessmen do when they’ve completed their business dealings successfully.
“I wonder what Moshe’le is up to,” he thought of his young son. “He can probably say a few words by now... And Shmerel, no doubt, has made progress and has begun learning Mishnayos in school. And Chana’le...”He stopped in horror and looked about. “Who screamed? Where am I?” He jumped up in terror and looked all around and realized that this wasn’t a dream. He had been daydreaming about his children, but here in the forest, stood three menacing characters brandishing knives.One of them called out to him to get down from the coach, as he waved his knife threateningly. It finally sank in; Shaul was being held up by robbers.One of the three approached him and Shaul put up his hands helplessly. They made a quick search of Shaul’s clothes and belongings while one of them pushed Shaul into the mud. His hands and feet were tied to the trunk of a tree, and Shaul began to realize that his end was nigh.He looked about him in desperation but help was nowhere to be found. There was only the forest, the robbers, and himself.One of the men came over to him and snarled, “Prepare to die.”
Trembling in fright, Shaul tried to focus on his final Vidui [confession]. “These are my final moments,” he thought resignedly. Images of his parents were clear in his mind’s eye, as were his dear wife Sarah’le and the sweet faces of his children. His eyes filled with tears as he thought of leaving everything he cherished behind.
Thoughts of the past continued to flit by: the Beis Midrash of his Rebbe...an eight-year-old child – himself – sitting on his father’s lap...his father whispering to him to sing...Shaul opened his eyes and faced the grim reality. He looked at the robbers who sat around a bonfire, eating and talking amongst themselves. His mind worked furiously as he thought about how these were his final moments. A cool breeze made him shiver. The trees rustled ominously and the shriek of a forest denizen rent the air.
‘Well, I wanted to be at home to hear the Megilla and to fulfill the mitzvos of Purim, but apparently, this is not what Hashem wants. I can make my peace with that but at least I should do a little something in honor of Purim. What can I do while tied up like this? I will sing that “Shoshanas Yaakov” niggun that I sang for the Rebbe!Shaul began to sing, and although he sang quietly, he could be heard clearly in the silence of the forest. For some reason, the robbers didn’t shout at him to be quiet. Shaul closed his eyes tightly. He didn’t want the sight of the hoodlums to disturb his concentration. His tremulous voice wove a spell and it seemed as though everything stopped to listen.
For some reason, his voice was more clear and beautiful than ever, like it was back when he was a child, but this time his hands were tied.
He felt himself transported, and no longer thought of the forest and his untimely demise. He began singing the joyous stanza and his voice rose easily and flowed like a ship that sails confidently through the stormy waves.
Shaul finished the song slowly, in his attempt to forestall his inevitable end, and then he opened his eyes and saw the three men facing him. Their mouths were open and their hands were outstretched as though holding something invisible. They stood there like that for a long moment. Then they roused themselves from their frozen state and hesitantly approached Shaul.Shaul was terrified as he prepared to meet his end with the blade of a knife. But the three men stood there, half a step away from him. He looked at them and beheld something strange, though he himself didn’t know what it was.
The knife was still grasped in the hand of the one who had bound him, but the eyes of the threesome seemed softer and kinder. One of them whispered, “Is it you, Shaul’ke?”
It was as though a light turned on in Shaul’s mind. “Anton? Zuraik? Padrich?” he whispered in incredulity.
The three men trembled and they looked utterly confused. They untied the thick ropes that bound Shaul to the tree.“Your rabbi... we haven’t forgotten him. It was thirty years ago when a boy sang that song. The rabbi said we should not harm him. His song was so sweet; we couldn’t possibly forget you, Shaul’ke.”
PART VI
That year, Shaul’s voice trembled as he uttered the words of the bracha at the end of the Megilla: “Shoshanas Yaakov – the rose of Yaakov was cheerful and glad when they jointly saw Mordechai robed in royal blue. You have been their eternal salvation, and their hope throughout the generations.”
Shabbos in Navi
Shmuel II Chapter 1
Torah scholars are akin to Shabbos
In this chapter we learn how Dovid is informed by the son of an Amalekite convert how he killed Shaul, and Dovid had this son of the Amalakite killed. Dovid and his men tore their garments and lamented, wept and fasted over Shaul, his son Yonasan, over the nation of Israel, and over the House of Israel who had fallen by the sword. Dovid then eulogized Shaul and Yonasan and Dovid described the great love that he had for Yonasan. The Zohar states that a Torah scholar even during the week is akin to Shabbos. One must treasure the Holy Shabbos and one must most also respect and develop a relationship with Torah scholars, as they are the vitality of our nation.
Shabbos in Agadah
Shabbos and Torah are aids to destroy Amalek
Regarding Amalek it is said (Devarim 25:19) vihayah bihaniach HaShem Elokecho licho mikol oyvecho misaviv, it shall be that when HaShem, your G-d, gives you rest from all your enemies all around. The Lev Simcha cites the Chiddushei HaRim who writes that the word bihaniach is similar to the word menuchah, rest, and this alludes to Shabbos, which is a Day of Rest. The Lev Simcha adds that the word vihayah contains the letters of HaShem’s Name, and Shabbos is also the Name of HaShem. Furthermore, the Bais Yisroel writes that it is said (Shemos 15:3) HaShem ish milchamah HaShem shimo, HaShem is Master of war – His name is HaShem, and the Medrash interprets these words to mean that HaShem, so to speak, does battle with His Name. This alludes to the idea that Shabbos is the Name of HaShem, and regarding Amalek it said that the Name of HaShem is not complete until Amalek is annihilated. Thus, Shabbos, which is the Name of HaShem, is an aid to the obliteration of Amalek. Additionally, the words vihayah bihaniach allude to Torah study, as it is said (Bereishis 49:15) vayar menucha ki tov, he saw tranquility that it was good, and this refers to Torah. The Torah is comprised of Names of HaShem, and this also aids, in conjunction with the idea that all opinions agree that the Torah was given on Shabbos.
Shabbos in Halacha
Summary of laws of insulation
One can wrap a pot in heat-retaining material Erev Shabbos. One can then uncover and re-wrap the pot on Shabbos. Nonetheless, one is prohibited from insulating a pot on Shabbos. If the food is transferred to a kli sheini, he can then insulate the food in a heat-retaining materiel. When necessary, one can wrap even a kli rishon in a heat-retaining material after it has cooled down below yad soledes bo (110ºF).
Shabbos Challenge Question
Last week we posed the question: why would it be permitted to cry on Shabbos? The Pinei Menachem writes that the Chiddushei HaRim said that on Shabbos one is permitted to engage in repentance, even if it brings a person to depression and tears. The reason for this is because it is said (Devarim 10:16) umaltem eis arlas livavchem, you shall cut away the barrier of your heart. We find (Shabbos 130a) that the mitzvah of milah, circumcision, overrides the prohibition of Shabbos. Shabbos itself is an aid for repentance and the word Shabbos is an acrostic for the words Shabbos bo tashuv, on Shabbos you shall repent.
This week’s question is: why do we ask HaShem to forgive our sins specifically on Motzai 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 Tetzaveh-Zachor-Purim 5769
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.
Have a wonderful and delightful Shabbos and a Freilechen Purim.
Prepared by Rabbi Binyomin Adler.
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Saturday, March 7, 2009
Thursday, March 5, 2009
Toras Purim 5769
Toras Purim and the rest of the
Jewish Calendar 5769
Prepared by Rabbi Binyomin Adler
Bimei neuray ushetusai, uvimos shikrusai viholilusai, ad shetomru bisifsoseichem dai, viaz ani aaneh eschem kigmulaschem hatovah alai, sheain ritzoni ela lichtov machshevosai, vilo machshevosai machshivoseichem, vihaikar lihashiv machasheves Haman Ben Hamdasa HaAgagi, ubazeh heicheili lichtov es kol tokef Haman bichol yimos hashanah:
Here we are again, ready to celebrate Purim 5769, and in the midst of what everyone refers to as an economic crisis. Well, I think most people would agree that Haman’s decree was a lot worse than an economic crisis, but since Chazal have deemed an ani to be likened to a dead person, let us address this crisis head on and see what the result is. For starters, if a poor person is deemed to be dead, he can’t be worse than someone who becomes intoxicated on Purim, as the Seder HaYom writes that the ultimate goal of becoming intoxicated is to land up on the ground. The reason for this, writes the Seder HaYom, is because Haman sought to spill our blood to the ground, so we attempt to emulate this by allowing ourselves to end up on the ground.
Now, one must still wonder why it is important that someone be on the floor on Purim, especially when Purim is such an exalted day. It is noteworthy that the Gemara cites the verse that states (Tehillim 124:2) lulei HaShem shehayah lanu bikum aleinu adam, had not HaShem been with us when men rose up against us, and the Gemara (Megillah 11a) states, adam vilo melech, a man and not a king, and this refers to Haman. The Gemara is telling us that we are fortunate that a man arose against the Jewish People and not a king. Why is Haman referred to as an adam? Perhaps he is thus called because the word adam is associated with the word adamah, land. The Gemara (Chulin 139b) states hamin min HaTorah minayin, where do we find an allusion to Haman in the Torah? The Gemara answers that it is said (Bereishis 3:11) hamin haeitz asher tzivischo livilti achal mimenu achalta, have you eaten of the tree from which I commanded you not to eat. The word hamin contain the same letters as the word Haman. Yet, we know that the Gemara is not merely attempting to find the letters Haman in the Torah. Rather, the context of the verse also alludes to Haman. How is the story of Haman alluded to in this verse?
The answer to this question is that the Gemara (Sanhedrin 56b) derives from a verse the seven Noahide laws. It is said (Ibid 2:16) vayitzav HaShem Elokim al haadam leimor mikol eitz hagan achol tocheil, and HaShem commanded the man, saying, “Of every tree of the garden you may freely eat.” The Gemara states that according to one opinion the word vayitzav alludes to idolatry. The conclusion of the Gemara (Megillah 12a) is that the reason the Jewish People were sentenced to death by Haman was because they had bowed down to the idol of Nevuchadnezzar. When HaShem questioned Adam regarding eating from the Tree of Knowledge of Good and Bad, He asked Adam, hamin haeitz asher tzivisicho and the word tzivischo alludes to idolatry. The next segment of the verse is livilti achal mimenu achalta, which alludes to the supposition of the Gemara that the Jewish people were sentenced to death for eating at the feast of Achashveirosh.
Now we can understand why the Gemara in Chulin chose this verse to allude to Haman, as this verse alludes to the causes for the sentencing of the Jewish People to death by Haman. Additionally, it is said hamin haeitz, and Haman was hung on a tree. One must realize that even the word hamin is associated with Haman. This is because we find another allusion to Haman in the Torah, and this is with regard to the manna that the Jewish People received in the Wilderness. It is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, which is literally translated to mean that the manna ceased to fall the next day. The Sefarim write that these words can be interpreted homiletically (whatever that means) as Haman ceased, i.e. died on the next day, which was the second day of Pesach. Thus, we see a direct connection between the manna and Haman.
Furthermore, regarding the manna it is said (Shemos 16:5) viheichinu es asher yaviu, when they prepare what they bring, and regarding Haman it is said (Esther 7:10) vayislu es Haman al haeitz asher heichin liMordechai¸ so they hanged Haman on the gallows that he had prepared for Mordechai. Additionally, regarding the manna it is said (Shemos Ibid) vihayah mishneh al asher yilkitu yom yom, it will be double what they pick every day, and we can assume from what it is said regarding Mordechai (Esther 10:3) that Haman was also a mishneh limelech, viceroy to the king. Most significant, though, is the fact that the manna fell from heaven to the ground, and Haman started his career in a very high position and ended up pretty low to the ground.
Now this leads us to a more difficult question, and that is, why did Haman deserve to be hung? After all, if we want to obliterate the memory of Amalek as the Torah commands us, Haman and his sons should have been swallowed up by the earth as had occurred to Korach and his sons (lihavdil). The Sfas Emes actually poses this question in a different manner. The Sfas Emes wonders why the Torah commands us to obliterate the memory of Amalek, when Amalek is not deserving of a memory. Perhaps the answer to these questions is based on a famous Rambam (Hilchos Chametz Umatzah 7:1) who writes that we are commanded to remember the day of the exodus from Egypt as it is said (Shemos 13:3) zachor es hayom hazeh asher yitzasem miMitzrayim mibeis avadim, remember this day on which you departed from Egypt, from the house of bondage. Similarly, writes the Rambam, it is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it.
Much ink has been spilled to explain why the Rambam associates the mitzvah of remembering the Exodus with the mitzvah of remembering the Shabbos. Since Haman’s blood was already spilled, we will leave this discussion for a different venue. However, a cursory explanation for the Rambam would be that Haman was hung On Pesach, and it is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, and we mentioned that this is interpreted to mean that Haman ceases to exist on the second day of Pesach, and the word vayishbos alludes to Shabbos. Now we see that Amalek, Shabbos and Pesach are all connected, but what does that have to do with Haman being hung above the ground and with remembering the memory of Amalek while simultaneously attempting to obliterate them?
The answer to these questions is that we have to understand why we are instructed to remember anything. The Sfas Emes writes that Amalek caused the sin of the Golden Calf. You may wonder how this was so, especially if Amalek fought the Jewish People in the month of Iyar and the Jewish People received the Torah in the month of Sivan. The answer is that Amalek caused the Jewish People to forget their Torah learning. The Gemara (Eiruvin 54a) states that had the Jewish People not worshipped the Golden Calf, they never would have forgotten their Torah studies. Thus, Amalek, who sought to cause the Jewish People to forget about HaShem’s Providence in the world, ultimately caused the sin of the Golden Calf. One has to remember (pun intended) that although the gentiles and wicked people attempt to cause us to sin, we are ultimately responsible for our actions (perhaps not when we are intoxicated but we will discuss that a different time). Thus, Amalek was the catalyst for causing us to forget our Torah studies and it is for this reason that we are instructed to remember Amalek. Hence, the antidote for Amalek’s invasion is to remember. We are not so much focused on remembering Amalek as we are on remembering that he caused us to forget. That is why the Torah commences the instruction with the words (Devarim 25:17) zachor es asher asah lecho Amalek, remember what Amalek did to you. The Torah finishes with the words (Ibid verse 19) lo sishkach, you shall not forget. Is it not obvious that if you just remember than you should not forget? The Sifri (Ibid) understands this to be a positive commandment and a negative commandment. In explanation of the simple meaning of the verse, however, we can suggest that the Torah is teaching us to remember Amalek because it was Amalek who caused us to forget. Now after reading this, do you remember how we began this discussion?
Ok, so Haman is a big player in the Megillah. Would you believe that Haman shows up just about everywhere in the Jewish calendar? Purim we know he is in the mix, but where is he, say, on Rosh HaShanah? And how about Tisha Baav? Can Haman really be everywhere at once? Let us examine some verses in Tanach and we will see how they connect to Haman. It is said (Nechemiah 8:10-11) vayomer lahem lichu ichlu mashmanim ushisu mamsakim vishilchu manos liein nachon lo ki kadosh hayom laadoneinu vial teiatzeivu, he said to them, “Go, eat rich foods and drink sweet beverages, and send portions to those who have nothing prepared, for today is sacred to our Lord. Do not be sad; the enjoyment of HaShem is our strength!”
Immediately we focus on the idea of sending manos, which is parallel to the mitzvah that we perform on Purim of sending mishloach manos, gifts of food to friends. The first thing we see in this verse is the idea of eating rich foods and drinking sweet beverages, which is definitely reminiscent of Purim. Now, we said that we will demonstrate how this verse connects to Haman. There are two words in this verse that are associated with Haman. Did you figure them out yet? They are the words manos, which is very similar to Haman, and the word nachon, prepared. Is it not amazing that Haman was also called Memuchan, which means prepared? The only difference between the word nachon here and Memuchan is that here people were not prepared and it was no fault of their own, whereas Haman was prepared to make trouble, fully aware of what he was doing. Once we are on the subject of Memuchan, it is worth noting that the word Memuchan (156) is equal in gematria to the word haeitz, the tree (155). Yes, Haman was actually prepared for the tree. If you are wondering why the gematria is off by 1, let us suffice with the idea that Haman’s head was cut off (See Tosfos Bava Basra 100b s.v. vihakuchin) so that would account for the missing 1. So that is the connection between Haman and Rosh Hashanah, as this incident in the Book of Nechemiah occurred on Rosh Hashanah.
Regarding Yom Kippur, it is well known that the Arizal stated that Yom Kippurim is Yom Ki-Purim, a day like Purim, i.e. Purim is a greater day than Yom Kippur. How, though, does Yom Kippur relate to Haman? In a simple sense we can suggest that the Satan is eliminated on Yom Kippur and Amalek and the Satan are one and the same. On a deeper level, however, we know that on Yom Kippur, two goats were chosen as sacrifices in the Bais HaMikdash. One goat that was chosen by lottery (see the connection to Haman and Purim already?) was brought as a sacrifice, and the other goat that was chosen was sent off the cliff. So let us take a look in the Megillah and see how this idea was manifest. Achashveirosh asks his servants who is in the courtyard and they announce the arrival of Haman. Upon asking Haman what should be done for the man whom the king desires to honor, Haman responds that he should have them bring royal attire that the king has worn, a horse upon which the king has ridden, one with a royal crown placed on his head. Then let the attire and the horse be given to one of the king’s most noble officers and let them dress the man whom the king desires to honor, and have him ride on the horse through the city square, and let them proclaim before him, ‘this is what shall be done for the man whom the king desires to honor.’ Achashveirosh then instructs Haman to carry out as Haman had said of Mordechai the Jew. Hama is forced to parade Mordechai throughout the city square proclaiming, ‘this is what shall be done for the man who the king desires to honor.’ Mordechai then returns to the king’s gate, but Haman hurried home, despondent and with his head covered. We see that Mordechai is likened to the goat that is chosen for HaShem, and Haman is like the goat that is sent off the cliff. Admittedly, even the goat that is sent off the cliff is serving HaShem, so we can safely assume that Haman also functioned as a vehicle in serving HaShem, albeit without his knowledge.
Moving on to Sukkos, it is interesting to note that Sukkos means a covering and the name Haman equals in gematria the word yichaseh, he will be covered (91). We find that Haman is covered with garbage by his daughter, and after he is killed his face is covered. Thus, Haman definitely connects to Sukkos. Just as an aside, the Bieir Heietev (Orach Chaim 669:2) cites the Maadanei Yom Tov who writes that he found a manuscript from Rabbeinu Bachye who writes that one should protest against those who throw fruits to the children (apparently on Simchas Torah) but there is a Medrash that states that Haman told Achashveirosh that this was one of the customs of the Jews. Thus, this is an accepted custom amongst the Jewish People, (he ends off that perhaps Rabbeinu Bachye saw in his time that they were engaging in frivolity and that is why he protested this custom).
Regarding Chanukah, the Gemara (Shabbos 21b) states that Shammai is of the opinion that we light the Chanukah candles starting the first night with eight candles and then we descend in order every night. One reason for this ruling is that the parei hachag, the bulls sacrificed on Sukkos, also were brought in descending order. It is noteworthy that the word parei is very similar to the word Purim but what is even more interesting is that 70 bulls were sacrificed on Sukkos. The Gemara (Eiruvin 65a) states that nichnas yayin yatza sod, wine enters and the secret exits. The words yayin and sod both equal 70 in gematria, and there is a mitzvah to drink wine on Purim. Furthermore, according to one opinion in the Gemara (Sanhedrin 70a) the tree that Adam and Chava ate from was a vine, and thus we see a connection between Haman and the tree, regarding which it is said (Bereishis 3:11) hamin haeitz.
Moving on to Tu Bishvat, the association between Haman and Tu Bishvat is so obvious, as Tu Bishvat is the holiday of the trees, and Haman was hung on a tree. Furthermore, the Binei Yissachar writes that one should pray on Tu Bishvat that he should merit owning a nice Esrog on Sukkos, and according to one opinion in the Medrash (Bereishis Rabbah 15:7) the tree that Adam and Chava ate from was an Esrog tree.
The next holiday is Purim and we all know the connection between Haman and Purim, especially considering that it is thanks to Haman that we celebrate the holiday of Purim.
We have already mentioned that Haman was hung on Pesach, but there is more to the connection of Haman and Pesach. On Pesach we drink four cups of wine, and it was through the feasts that Esther hosted for Achashveirosh and Haman where she served wine that the miracle of Purim occurred. Additionally, the Gemara (Megillah 13b) states that Haman, in his complaints to Achashveirosh about the Jewish people, said that the Jews always say shin hey yud and pey hey yud, which Rashi explains to mean that Haman was saying that the Jews are always saying Shabbos hayom, Pesach hayom, it is Shabbos today and Pesach today. The Pinei Menachem explains that Haman was intimating that the Jews are always preparing for Shabbos and Pesach, so Haman specifically chose these two times of the year. We can suggest that Haman was also alluding to his own downfall, which would occur on Pesach, which is referred to in the Torah as Shabbos.
As an aside, we mentioned earlier that Haman’s demise is alluded to in the words vayishbos haman mimacharas. The word mimacharas (please do not try this elsewhere in Tanach) when the letters are rearranged, can read meis machar, dead tomorrow. What does that have to do with Haman? The answer to this question is that we find that Amalek is alluded to in the word machar, tomorrow. It is said (Shemos 17:9) vitzei hilacheim baAmalek machar, and go do battle with Amalek; tomorrow.... It is also said (Esther 5:8) yavo hamelech vihaman el hamishteh asher eeseh lahem umachar eeseh kidvar hamelech, let the king and Haman come to the banquet that I shall prepare for them, and tomorrow I shall fulfill the king’s word. It is also said (Ibid 9:13) yinasein gam machar layehduim asher biShushan, let tomorrow also be given to the Jews who are in Shushan. Thus, we see that the destruction of Amalek is referred to as machar, tomorrow. It is for this reason that the word mimacharas, spelled out machar meis, alludes to the death of Haman.
Shavuos and Haman are uniquely connected, as the Gemara (Shabbos 88a) states that at Sinai, HaShem raised the mountain above the heads of the Jewish People like a beer vat, and declared, “accept the Torah or you will be buried here.” One must wonder why HaShem had to lift the mountain over their heads. Was it not sufficient to inform the Jewish People that they must accept the Torah or they would die? One answer to this question is that Mount Sinai symbolized humility, and HaShem was hinting to the Jewish People that one who humbles himself can easily accept the Torah, whereas one who is arrogant will find it difficult to accept the Torah. It is noteworthy that it was Haman’s arrogance that ultimately caused his demise. It is also noteworthy that HaShem held the mountain over their heads like a beer vat. The Gemara states that this coercion would allow the Jewish People to say that they accepted the Torah under duress and that they were not really responsible for their actions. Nonetheless, after the miracle of Purim they accepted the Torah out of love. The catalyst in their accepting the Torah was Haman, who, according to the Gemara (Megillah 14a) was able to effect the repentance of the Jewish People, something which forty-eight prophets and seven prophetesses could not effect for the Jewish People. Additionally, Haman was the catalyst for the mitzvah of drinking on Purim, and although the mitzvah is best performed with wine, beer is definitely from the same family of alcohol.
That pretty much sums up the year. We will not discuss the fast days that we have because Haman already caused us enough grief. All that is left is the gematriyos and remazim that can be found in the Megillah and elsewhere.
Here is an interesting one. The name Agag in at bash is taf reish reish, which spells out the word terror. (Hey, I tried).
It is said (Tehillim 33:10) HaShem heifir atzas goyim heini machshavos amim, HaShem annuls the counsel of nations, and He thwarts the designs of peoples. This verse alludes to Purim, as the word heifer has similar letters to the word Purim (pey and reish). Furthermore, the word atzas alludes to Haman being hung on a tree (eitz). The word heini alludes to the words we recite following the reading of the Megillah asher heini atzas goyim, Who balked the counsel of the nations. There we also recite the words vayafer machshavos arumim, and annulled the designs of the cunning (remember that the Primordial Snake was referred to as arum, cunning?), and the word vayafer also contains the letters of Pur.
Here is a great story I picked up online: (And reprinted with permission, of course, so all you attorneys keep quiet for once).
Chapter 3, verse 7: “Miyom liyom umeichodesh lichodesh” – From day to day and from month to month – The story is told of the Avnei Neizer’s being in Cracow right at the beginning of the month of Adar. Among the people who came to see him was the Cracow town drunk, and in an inebriated state to boot. The Avnei Neizer asked him why he jumped the gun and started his “bisumei” two weeks ahead of schedule. He responded that he not only began in earnest from Rosh Chodesh, but also extended his “hidur mitzvah” until the end of the month. He justified himself by asking the following: “Why did Haman decide upon having only one day set aside for chas vishalom slaughtering the bnei Yisroel? Surely some of them would hide and be saved. If the edict would be for a week or a month he could more realistically actualize his goal. It must be that Haman feared that things might turn against him, as indeed happened. If this were to happen the bnei Yisroel would in kind make the whole month be a festival. This made Haman see red! He would rather limit his diabolical plans to one day of slaughter so that if it wouldn’t work out the bnei Yisroel would have but one day of rejoicing. In theory he would really have preferred to have the slaughter last the complete month of Adar. Am I then to limit my drinking to but one day on Adar because Haman could not ‘fargeen,’ have the generosity, to have the bnei Yisroel celebrate a whole month?” The Avnei Neizer lauded this explanation and told it over in the name of the Cracow “shikur” to many people. Perhaps this explains why “day to day” is mentioned before “month to month,” as Haman first decided that the slaughter last but one day. As well, there is a theme of Adar being a month of redemption in this Purim story, as per the verse, “Vihachodesh asher nehpach lahem” (9:22). [Reprinted with permission from the Shema Yisrael Torah Network. For information on subscriptions, archives, and other Shema Yisroel classes, send email to parsha@shemayisrael.co.il]
There is much more to say but to paraphrase the Megillah, halo heim kesuvim al sifrei divrei hayamim, they are already recorded in the book of chronicles. For those interested in more insights to Purim and the Megillah, please refer to the Megillah and the rest of the Torah. As the Mishna states (Avos 5:26) hafach bah vahafach bah dicholah bah, delve in it [the Torah] and continue to delve in it [the Torah ] for everything is in it. It is no wonder, then, that one of the theme songs of Purim is vinahafoch hu, and it was turned about, as ultimately, Purim was the reacceptance of the Torah. Hashem should allow us to become sober one day and then become intoxicated with the words of Torah and may we see the arrival of Moshiach speedily in our days, in our times and in a gutteh shaah, a mazeldige shaah, and a gutteh voch, a gutteh yohr, and zei git meshugeh, Amen viAmen, ken yehi ratzon, vinomar amen. Play Ball!
Oh, and one last thing: this Toras Puirm was sponsored in memory (Sorry, I was getting carried away with remembering Amalek again) I mean in honor of the birthday of the Adam HaChashuv, HaAdam Hagadol Baanakim, Gibor Baaretz, Yihyeh Zaro, HaRav Yoni Torgow, Shlita, Amush, Kivodo bimkomo munach, hanach lo, tein lo makom lihisgadeir bo (ok enough of this shprach already) So Mazel Tov, Yoni, on your Heilege twenty-eight birthday, a time of koach (Yes, Koach, strength, last time I checked equals perfectly in gematria 28.) May HaShem give you and your family koach viosher (aval lo kimo sheasah Haman im oshro) and you should be zoche to alleh gutteh berachos and shefa bracha vihatzlacha viharbei nachas mitzetzaecha umikol haam vigam lirabos acheirim and you should merit much intoxication this Purim ad dilo yada bein mizeh uvein mizeh vigam Charvonah zachur latov amen selah lanetzach visikvasam bichol dor vidor omdim aleinu lichaloseinu vaharikosi lachem beracha ad bli dai, Dayeinu now enough said. Zei gezuent, kol tuv.
And Most Important,
A FREILECHENLICHTIGE SHIKKERIN PURIM TO ALL HEILEGE YIDDEN! GEVALDT!
Jewish Calendar 5769
Prepared by Rabbi Binyomin Adler
Bimei neuray ushetusai, uvimos shikrusai viholilusai, ad shetomru bisifsoseichem dai, viaz ani aaneh eschem kigmulaschem hatovah alai, sheain ritzoni ela lichtov machshevosai, vilo machshevosai machshivoseichem, vihaikar lihashiv machasheves Haman Ben Hamdasa HaAgagi, ubazeh heicheili lichtov es kol tokef Haman bichol yimos hashanah:
Here we are again, ready to celebrate Purim 5769, and in the midst of what everyone refers to as an economic crisis. Well, I think most people would agree that Haman’s decree was a lot worse than an economic crisis, but since Chazal have deemed an ani to be likened to a dead person, let us address this crisis head on and see what the result is. For starters, if a poor person is deemed to be dead, he can’t be worse than someone who becomes intoxicated on Purim, as the Seder HaYom writes that the ultimate goal of becoming intoxicated is to land up on the ground. The reason for this, writes the Seder HaYom, is because Haman sought to spill our blood to the ground, so we attempt to emulate this by allowing ourselves to end up on the ground.
Now, one must still wonder why it is important that someone be on the floor on Purim, especially when Purim is such an exalted day. It is noteworthy that the Gemara cites the verse that states (Tehillim 124:2) lulei HaShem shehayah lanu bikum aleinu adam, had not HaShem been with us when men rose up against us, and the Gemara (Megillah 11a) states, adam vilo melech, a man and not a king, and this refers to Haman. The Gemara is telling us that we are fortunate that a man arose against the Jewish People and not a king. Why is Haman referred to as an adam? Perhaps he is thus called because the word adam is associated with the word adamah, land. The Gemara (Chulin 139b) states hamin min HaTorah minayin, where do we find an allusion to Haman in the Torah? The Gemara answers that it is said (Bereishis 3:11) hamin haeitz asher tzivischo livilti achal mimenu achalta, have you eaten of the tree from which I commanded you not to eat. The word hamin contain the same letters as the word Haman. Yet, we know that the Gemara is not merely attempting to find the letters Haman in the Torah. Rather, the context of the verse also alludes to Haman. How is the story of Haman alluded to in this verse?
The answer to this question is that the Gemara (Sanhedrin 56b) derives from a verse the seven Noahide laws. It is said (Ibid 2:16) vayitzav HaShem Elokim al haadam leimor mikol eitz hagan achol tocheil, and HaShem commanded the man, saying, “Of every tree of the garden you may freely eat.” The Gemara states that according to one opinion the word vayitzav alludes to idolatry. The conclusion of the Gemara (Megillah 12a) is that the reason the Jewish People were sentenced to death by Haman was because they had bowed down to the idol of Nevuchadnezzar. When HaShem questioned Adam regarding eating from the Tree of Knowledge of Good and Bad, He asked Adam, hamin haeitz asher tzivisicho and the word tzivischo alludes to idolatry. The next segment of the verse is livilti achal mimenu achalta, which alludes to the supposition of the Gemara that the Jewish people were sentenced to death for eating at the feast of Achashveirosh.
Now we can understand why the Gemara in Chulin chose this verse to allude to Haman, as this verse alludes to the causes for the sentencing of the Jewish People to death by Haman. Additionally, it is said hamin haeitz, and Haman was hung on a tree. One must realize that even the word hamin is associated with Haman. This is because we find another allusion to Haman in the Torah, and this is with regard to the manna that the Jewish People received in the Wilderness. It is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, which is literally translated to mean that the manna ceased to fall the next day. The Sefarim write that these words can be interpreted homiletically (whatever that means) as Haman ceased, i.e. died on the next day, which was the second day of Pesach. Thus, we see a direct connection between the manna and Haman.
Furthermore, regarding the manna it is said (Shemos 16:5) viheichinu es asher yaviu, when they prepare what they bring, and regarding Haman it is said (Esther 7:10) vayislu es Haman al haeitz asher heichin liMordechai¸ so they hanged Haman on the gallows that he had prepared for Mordechai. Additionally, regarding the manna it is said (Shemos Ibid) vihayah mishneh al asher yilkitu yom yom, it will be double what they pick every day, and we can assume from what it is said regarding Mordechai (Esther 10:3) that Haman was also a mishneh limelech, viceroy to the king. Most significant, though, is the fact that the manna fell from heaven to the ground, and Haman started his career in a very high position and ended up pretty low to the ground.
Now this leads us to a more difficult question, and that is, why did Haman deserve to be hung? After all, if we want to obliterate the memory of Amalek as the Torah commands us, Haman and his sons should have been swallowed up by the earth as had occurred to Korach and his sons (lihavdil). The Sfas Emes actually poses this question in a different manner. The Sfas Emes wonders why the Torah commands us to obliterate the memory of Amalek, when Amalek is not deserving of a memory. Perhaps the answer to these questions is based on a famous Rambam (Hilchos Chametz Umatzah 7:1) who writes that we are commanded to remember the day of the exodus from Egypt as it is said (Shemos 13:3) zachor es hayom hazeh asher yitzasem miMitzrayim mibeis avadim, remember this day on which you departed from Egypt, from the house of bondage. Similarly, writes the Rambam, it is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it.
Much ink has been spilled to explain why the Rambam associates the mitzvah of remembering the Exodus with the mitzvah of remembering the Shabbos. Since Haman’s blood was already spilled, we will leave this discussion for a different venue. However, a cursory explanation for the Rambam would be that Haman was hung On Pesach, and it is said (Yehoshua 5:12) vayishbos haman mimacharas, the manna was depleted the following day, and we mentioned that this is interpreted to mean that Haman ceases to exist on the second day of Pesach, and the word vayishbos alludes to Shabbos. Now we see that Amalek, Shabbos and Pesach are all connected, but what does that have to do with Haman being hung above the ground and with remembering the memory of Amalek while simultaneously attempting to obliterate them?
The answer to these questions is that we have to understand why we are instructed to remember anything. The Sfas Emes writes that Amalek caused the sin of the Golden Calf. You may wonder how this was so, especially if Amalek fought the Jewish People in the month of Iyar and the Jewish People received the Torah in the month of Sivan. The answer is that Amalek caused the Jewish People to forget their Torah learning. The Gemara (Eiruvin 54a) states that had the Jewish People not worshipped the Golden Calf, they never would have forgotten their Torah studies. Thus, Amalek, who sought to cause the Jewish People to forget about HaShem’s Providence in the world, ultimately caused the sin of the Golden Calf. One has to remember (pun intended) that although the gentiles and wicked people attempt to cause us to sin, we are ultimately responsible for our actions (perhaps not when we are intoxicated but we will discuss that a different time). Thus, Amalek was the catalyst for causing us to forget our Torah studies and it is for this reason that we are instructed to remember Amalek. Hence, the antidote for Amalek’s invasion is to remember. We are not so much focused on remembering Amalek as we are on remembering that he caused us to forget. That is why the Torah commences the instruction with the words (Devarim 25:17) zachor es asher asah lecho Amalek, remember what Amalek did to you. The Torah finishes with the words (Ibid verse 19) lo sishkach, you shall not forget. Is it not obvious that if you just remember than you should not forget? The Sifri (Ibid) understands this to be a positive commandment and a negative commandment. In explanation of the simple meaning of the verse, however, we can suggest that the Torah is teaching us to remember Amalek because it was Amalek who caused us to forget. Now after reading this, do you remember how we began this discussion?
Ok, so Haman is a big player in the Megillah. Would you believe that Haman shows up just about everywhere in the Jewish calendar? Purim we know he is in the mix, but where is he, say, on Rosh HaShanah? And how about Tisha Baav? Can Haman really be everywhere at once? Let us examine some verses in Tanach and we will see how they connect to Haman. It is said (Nechemiah 8:10-11) vayomer lahem lichu ichlu mashmanim ushisu mamsakim vishilchu manos liein nachon lo ki kadosh hayom laadoneinu vial teiatzeivu, he said to them, “Go, eat rich foods and drink sweet beverages, and send portions to those who have nothing prepared, for today is sacred to our Lord. Do not be sad; the enjoyment of HaShem is our strength!”
Immediately we focus on the idea of sending manos, which is parallel to the mitzvah that we perform on Purim of sending mishloach manos, gifts of food to friends. The first thing we see in this verse is the idea of eating rich foods and drinking sweet beverages, which is definitely reminiscent of Purim. Now, we said that we will demonstrate how this verse connects to Haman. There are two words in this verse that are associated with Haman. Did you figure them out yet? They are the words manos, which is very similar to Haman, and the word nachon, prepared. Is it not amazing that Haman was also called Memuchan, which means prepared? The only difference between the word nachon here and Memuchan is that here people were not prepared and it was no fault of their own, whereas Haman was prepared to make trouble, fully aware of what he was doing. Once we are on the subject of Memuchan, it is worth noting that the word Memuchan (156) is equal in gematria to the word haeitz, the tree (155). Yes, Haman was actually prepared for the tree. If you are wondering why the gematria is off by 1, let us suffice with the idea that Haman’s head was cut off (See Tosfos Bava Basra 100b s.v. vihakuchin) so that would account for the missing 1. So that is the connection between Haman and Rosh Hashanah, as this incident in the Book of Nechemiah occurred on Rosh Hashanah.
Regarding Yom Kippur, it is well known that the Arizal stated that Yom Kippurim is Yom Ki-Purim, a day like Purim, i.e. Purim is a greater day than Yom Kippur. How, though, does Yom Kippur relate to Haman? In a simple sense we can suggest that the Satan is eliminated on Yom Kippur and Amalek and the Satan are one and the same. On a deeper level, however, we know that on Yom Kippur, two goats were chosen as sacrifices in the Bais HaMikdash. One goat that was chosen by lottery (see the connection to Haman and Purim already?) was brought as a sacrifice, and the other goat that was chosen was sent off the cliff. So let us take a look in the Megillah and see how this idea was manifest. Achashveirosh asks his servants who is in the courtyard and they announce the arrival of Haman. Upon asking Haman what should be done for the man whom the king desires to honor, Haman responds that he should have them bring royal attire that the king has worn, a horse upon which the king has ridden, one with a royal crown placed on his head. Then let the attire and the horse be given to one of the king’s most noble officers and let them dress the man whom the king desires to honor, and have him ride on the horse through the city square, and let them proclaim before him, ‘this is what shall be done for the man whom the king desires to honor.’ Achashveirosh then instructs Haman to carry out as Haman had said of Mordechai the Jew. Hama is forced to parade Mordechai throughout the city square proclaiming, ‘this is what shall be done for the man who the king desires to honor.’ Mordechai then returns to the king’s gate, but Haman hurried home, despondent and with his head covered. We see that Mordechai is likened to the goat that is chosen for HaShem, and Haman is like the goat that is sent off the cliff. Admittedly, even the goat that is sent off the cliff is serving HaShem, so we can safely assume that Haman also functioned as a vehicle in serving HaShem, albeit without his knowledge.
Moving on to Sukkos, it is interesting to note that Sukkos means a covering and the name Haman equals in gematria the word yichaseh, he will be covered (91). We find that Haman is covered with garbage by his daughter, and after he is killed his face is covered. Thus, Haman definitely connects to Sukkos. Just as an aside, the Bieir Heietev (Orach Chaim 669:2) cites the Maadanei Yom Tov who writes that he found a manuscript from Rabbeinu Bachye who writes that one should protest against those who throw fruits to the children (apparently on Simchas Torah) but there is a Medrash that states that Haman told Achashveirosh that this was one of the customs of the Jews. Thus, this is an accepted custom amongst the Jewish People, (he ends off that perhaps Rabbeinu Bachye saw in his time that they were engaging in frivolity and that is why he protested this custom).
Regarding Chanukah, the Gemara (Shabbos 21b) states that Shammai is of the opinion that we light the Chanukah candles starting the first night with eight candles and then we descend in order every night. One reason for this ruling is that the parei hachag, the bulls sacrificed on Sukkos, also were brought in descending order. It is noteworthy that the word parei is very similar to the word Purim but what is even more interesting is that 70 bulls were sacrificed on Sukkos. The Gemara (Eiruvin 65a) states that nichnas yayin yatza sod, wine enters and the secret exits. The words yayin and sod both equal 70 in gematria, and there is a mitzvah to drink wine on Purim. Furthermore, according to one opinion in the Gemara (Sanhedrin 70a) the tree that Adam and Chava ate from was a vine, and thus we see a connection between Haman and the tree, regarding which it is said (Bereishis 3:11) hamin haeitz.
Moving on to Tu Bishvat, the association between Haman and Tu Bishvat is so obvious, as Tu Bishvat is the holiday of the trees, and Haman was hung on a tree. Furthermore, the Binei Yissachar writes that one should pray on Tu Bishvat that he should merit owning a nice Esrog on Sukkos, and according to one opinion in the Medrash (Bereishis Rabbah 15:7) the tree that Adam and Chava ate from was an Esrog tree.
The next holiday is Purim and we all know the connection between Haman and Purim, especially considering that it is thanks to Haman that we celebrate the holiday of Purim.
We have already mentioned that Haman was hung on Pesach, but there is more to the connection of Haman and Pesach. On Pesach we drink four cups of wine, and it was through the feasts that Esther hosted for Achashveirosh and Haman where she served wine that the miracle of Purim occurred. Additionally, the Gemara (Megillah 13b) states that Haman, in his complaints to Achashveirosh about the Jewish people, said that the Jews always say shin hey yud and pey hey yud, which Rashi explains to mean that Haman was saying that the Jews are always saying Shabbos hayom, Pesach hayom, it is Shabbos today and Pesach today. The Pinei Menachem explains that Haman was intimating that the Jews are always preparing for Shabbos and Pesach, so Haman specifically chose these two times of the year. We can suggest that Haman was also alluding to his own downfall, which would occur on Pesach, which is referred to in the Torah as Shabbos.
As an aside, we mentioned earlier that Haman’s demise is alluded to in the words vayishbos haman mimacharas. The word mimacharas (please do not try this elsewhere in Tanach) when the letters are rearranged, can read meis machar, dead tomorrow. What does that have to do with Haman? The answer to this question is that we find that Amalek is alluded to in the word machar, tomorrow. It is said (Shemos 17:9) vitzei hilacheim baAmalek machar, and go do battle with Amalek; tomorrow.... It is also said (Esther 5:8) yavo hamelech vihaman el hamishteh asher eeseh lahem umachar eeseh kidvar hamelech, let the king and Haman come to the banquet that I shall prepare for them, and tomorrow I shall fulfill the king’s word. It is also said (Ibid 9:13) yinasein gam machar layehduim asher biShushan, let tomorrow also be given to the Jews who are in Shushan. Thus, we see that the destruction of Amalek is referred to as machar, tomorrow. It is for this reason that the word mimacharas, spelled out machar meis, alludes to the death of Haman.
Shavuos and Haman are uniquely connected, as the Gemara (Shabbos 88a) states that at Sinai, HaShem raised the mountain above the heads of the Jewish People like a beer vat, and declared, “accept the Torah or you will be buried here.” One must wonder why HaShem had to lift the mountain over their heads. Was it not sufficient to inform the Jewish People that they must accept the Torah or they would die? One answer to this question is that Mount Sinai symbolized humility, and HaShem was hinting to the Jewish People that one who humbles himself can easily accept the Torah, whereas one who is arrogant will find it difficult to accept the Torah. It is noteworthy that it was Haman’s arrogance that ultimately caused his demise. It is also noteworthy that HaShem held the mountain over their heads like a beer vat. The Gemara states that this coercion would allow the Jewish People to say that they accepted the Torah under duress and that they were not really responsible for their actions. Nonetheless, after the miracle of Purim they accepted the Torah out of love. The catalyst in their accepting the Torah was Haman, who, according to the Gemara (Megillah 14a) was able to effect the repentance of the Jewish People, something which forty-eight prophets and seven prophetesses could not effect for the Jewish People. Additionally, Haman was the catalyst for the mitzvah of drinking on Purim, and although the mitzvah is best performed with wine, beer is definitely from the same family of alcohol.
That pretty much sums up the year. We will not discuss the fast days that we have because Haman already caused us enough grief. All that is left is the gematriyos and remazim that can be found in the Megillah and elsewhere.
Here is an interesting one. The name Agag in at bash is taf reish reish, which spells out the word terror. (Hey, I tried).
It is said (Tehillim 33:10) HaShem heifir atzas goyim heini machshavos amim, HaShem annuls the counsel of nations, and He thwarts the designs of peoples. This verse alludes to Purim, as the word heifer has similar letters to the word Purim (pey and reish). Furthermore, the word atzas alludes to Haman being hung on a tree (eitz). The word heini alludes to the words we recite following the reading of the Megillah asher heini atzas goyim, Who balked the counsel of the nations. There we also recite the words vayafer machshavos arumim, and annulled the designs of the cunning (remember that the Primordial Snake was referred to as arum, cunning?), and the word vayafer also contains the letters of Pur.
Here is a great story I picked up online: (And reprinted with permission, of course, so all you attorneys keep quiet for once).
Chapter 3, verse 7: “Miyom liyom umeichodesh lichodesh” – From day to day and from month to month – The story is told of the Avnei Neizer’s being in Cracow right at the beginning of the month of Adar. Among the people who came to see him was the Cracow town drunk, and in an inebriated state to boot. The Avnei Neizer asked him why he jumped the gun and started his “bisumei” two weeks ahead of schedule. He responded that he not only began in earnest from Rosh Chodesh, but also extended his “hidur mitzvah” until the end of the month. He justified himself by asking the following: “Why did Haman decide upon having only one day set aside for chas vishalom slaughtering the bnei Yisroel? Surely some of them would hide and be saved. If the edict would be for a week or a month he could more realistically actualize his goal. It must be that Haman feared that things might turn against him, as indeed happened. If this were to happen the bnei Yisroel would in kind make the whole month be a festival. This made Haman see red! He would rather limit his diabolical plans to one day of slaughter so that if it wouldn’t work out the bnei Yisroel would have but one day of rejoicing. In theory he would really have preferred to have the slaughter last the complete month of Adar. Am I then to limit my drinking to but one day on Adar because Haman could not ‘fargeen,’ have the generosity, to have the bnei Yisroel celebrate a whole month?” The Avnei Neizer lauded this explanation and told it over in the name of the Cracow “shikur” to many people. Perhaps this explains why “day to day” is mentioned before “month to month,” as Haman first decided that the slaughter last but one day. As well, there is a theme of Adar being a month of redemption in this Purim story, as per the verse, “Vihachodesh asher nehpach lahem” (9:22). [Reprinted with permission from the Shema Yisrael Torah Network. For information on subscriptions, archives, and other Shema Yisroel classes, send email to parsha@shemayisrael.co.il]
There is much more to say but to paraphrase the Megillah, halo heim kesuvim al sifrei divrei hayamim, they are already recorded in the book of chronicles. For those interested in more insights to Purim and the Megillah, please refer to the Megillah and the rest of the Torah. As the Mishna states (Avos 5:26) hafach bah vahafach bah dicholah bah, delve in it [the Torah] and continue to delve in it [the Torah ] for everything is in it. It is no wonder, then, that one of the theme songs of Purim is vinahafoch hu, and it was turned about, as ultimately, Purim was the reacceptance of the Torah. Hashem should allow us to become sober one day and then become intoxicated with the words of Torah and may we see the arrival of Moshiach speedily in our days, in our times and in a gutteh shaah, a mazeldige shaah, and a gutteh voch, a gutteh yohr, and zei git meshugeh, Amen viAmen, ken yehi ratzon, vinomar amen. Play Ball!
Oh, and one last thing: this Toras Puirm was sponsored in memory (Sorry, I was getting carried away with remembering Amalek again) I mean in honor of the birthday of the Adam HaChashuv, HaAdam Hagadol Baanakim, Gibor Baaretz, Yihyeh Zaro, HaRav Yoni Torgow, Shlita, Amush, Kivodo bimkomo munach, hanach lo, tein lo makom lihisgadeir bo (ok enough of this shprach already) So Mazel Tov, Yoni, on your Heilege twenty-eight birthday, a time of koach (Yes, Koach, strength, last time I checked equals perfectly in gematria 28.) May HaShem give you and your family koach viosher (aval lo kimo sheasah Haman im oshro) and you should be zoche to alleh gutteh berachos and shefa bracha vihatzlacha viharbei nachas mitzetzaecha umikol haam vigam lirabos acheirim and you should merit much intoxication this Purim ad dilo yada bein mizeh uvein mizeh vigam Charvonah zachur latov amen selah lanetzach visikvasam bichol dor vidor omdim aleinu lichaloseinu vaharikosi lachem beracha ad bli dai, Dayeinu now enough said. Zei gezuent, kol tuv.
And Most Important,
A FREILECHENLICHTIGE SHIKKERIN PURIM TO ALL HEILEGE YIDDEN! GEVALDT!
Thursday, February 26, 2009
Shabbos: Ta’am HaChaim Parashas Terumah 5769
שבת טעם החיים פרשת תרומה תשס"ט
Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry 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 Terumah 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry 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 Terumah 5769
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.
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
Friday, February 20, 2009
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
שבת טעם החיים פרשת משפטים תשס"ט
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
Shabbos is a spiritual day accompanied by physical indulgences
Introduction
In this weeks parasha we learn about the precursor to the Jewish people fashioning the Golden Calf. It is said (Shemos 24:9-11) vayaal Moshe viAharon Nadav viAvihu vishivim miziknei Yisroel vayiru es Elokei Yisroel visachas raglav kimaasei livnas hasapir uchietzem hashamayim latohar viel atzilei binei Yisroel lo shalach yado vayechezu es HaElokim vayochlu vayishtu, Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel ascended. They saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand – they gazed at G-d, yet they ate and drank. Rashi (Bamidbar 11:16) writes that this eating and drinking is comparable to a commoner who bites into a piece of bread while talking to a king. One must wonder, though, how it was possible that the great men of Israel could witness the greatest revelation ever experienced by mankind and then engage in such mundane acts like eating and drinking. How are we to understand this apparent paradox?
Attaining spiritual heights on Shabbos requires physical indulgence
There is a well known statement from the Holy Baal Shem Tov of blessed memory who said that on Shabbos, we are instructed by the Torah and the prophets to indulge in eating, drinking and other physical actions and this is deemed to be oneg Shabbos, delighting in the Shabbos. The Zohar refers to Shabbos as yoma dinishmasa, the day of the souls. How is it, then, that one can view Shabbos as a spiritual day when he is involved in such physical acts? The Baal Shem Tov would say that the Satan, i.e. the Evil Inclination, does not wish that a Jew attain such great spiritual heights on Shabbos. If a Jew would not eat and drink and indulge himself on Shabbos, the Satan would thwart the Jew’s attempt to ascend the spiritual ladder. Thus, HaShem instructed us to eat and drink on Shabbos, and this would satisfy the Satan.
The great leaders of Israel sought to attain a high level of spirituality while their souls were separated from their bodies
In a similar vein, we can suggest that the great leaders of Israel witnessed the revelation at Sinai, and this experience literally took the souls out of the bodies of the Jewish people. While the soul leaving the body is an indication of great spiritual heights, the Rambam (Hilchos Yesodei HaTorah 7:6) posits that HaShem did not desire that the Jewish People remain at this level. Thus, HaShem instructed Moshe (Devarim 5:27) lech emor lahem shuvu lachem liahaleichem, “go say to them, ‘return to your tents.’” The Rambam interprets this to mean that HaShem desired that the souls of the Jewish People should return to their bodies. The great leaders, however, wished to retain this level of spirituality. While HaShem desires that a person live on a high spiritual level, and this normally requires the attachment of the body to the soul, the great leaders felt that by eating and drinking at the time of the great spiritual revelation, they would somehow be able to maintain the status of their souls being outside their bodies. This concept, that one can be totally spiritual and yet indulge in physical matters, is beyond our comprehension. Yet, according to the words of the Holy Baal Shem Tov, this is exactly the dichotomy that we experience every Shabbos. The great leaders at Sinai, however, did not follow HaShem’s instructions, and by attempting to retain the level of their souls outside their bodies, they were punished later with the death penalty.
The Shabbos Connection
This fresh perspective of what we are experiencing on Shabbos should inspire us to prepare even more for the Holy Day of Shabbos, when HaShem allows us to physically indulge to thwart the schemes of the Satan. By following HaShem’s will, we should merit a day that is completely Shabbos and a day of rest for eternal life.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Running with desire to Shabbos
Bichein narutz likraseich boi challah nesucha, therefore we run toward you, ‘Come, O royal bride.’ The word ratz, which means run, is associated with word ratzon, will. Thus, we are declaring that that it is our greatest desire to approach the Holy Shabbos.
Shabbos in Tefillah
The angels speak articulately in the Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The Eitz Yosef writes that the words bisafah verurah equal in gematria the words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear language. This idea is in accordance with e statement of the Gemara (Shabbos 12b) that the angels do not understand Aramaic. It would follow, then, that the desired language of the angels is the Holy Tongue.
Shabbos Story
Seeing the angels on Friday night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a great and famous rabbi and he was not a follower of the Baal Shem Tov and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan of the town’s Chasidim. Reb Chaim agreed, but with the condition that his guest, the Baal Shem Tov, not pray a long Friday night service - as he usually did - as this would delay the Sabbath meal if they had to wait for him.
The Baal Shem Tov agreed to this request. In actuality, however, he Baal Shem Tov could not control his ecstatic davening, so the Baal Shem Tov prayed for a long time, and thus arrived late at the rabbi’s house. Reb Chaim was waiting for his guest to arrive. When the Baal Shem Tov finally arrived, the rabbi began with Shabbos Zemiros, and he continued the meal without saying anything about the Baal Shem Tov’s lateness, which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, “Why didn’t you rebuke the Baal Shem Tov regarding his tardiness?” “How could I rebuke him?” the rabbi responded. “The Talmud states that on Friday night two angels accompany a person back home from the synagogue. When the Baal Shem Tov entered, I actually saw the two angels entering with him! I certainly always believed what the Talmud said regarding the angels. Now, however, I actually saw them! That shows what my level is compared to the level of the Baal Shem Tov. Tell me, then, how could I say anything to him?”
Shabbos in Navi
Shmuel I Chapter 30
Reward for those who prepare and for those who act
In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovid’s men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovid’s men declared that the men who had not fought should not receive any of the spoils, and Dovid disgraced with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandmenst that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes would study Zohar before the meal. The Imrei Emes once asked the Pinei Menachem, who was then a child, if he was hungry, and the Pinei Menachem responded in the negative. The Imrei Emes told the Pinei Menachem that the Gemara (Pesachim 99b) states that one should enter into Shabbos with an appetite. His words were, “one must be hungry.” Apparently, related the Pinei Menachem, the intention of my father was that one must have an appetite for the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it sis aid (Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention, the yearning of [our] soul.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
Regarding heat-retaining materials, the prohibition of insulating only applies to a kli rishon, i.e. the original pot that was heated on the flame. If the food is transferred to a kli sheini, i.e. second vessel, one is permitted to insulate that vessel with a heat-retaining material. Thus, if one needs to insulate hot food on Shabbos, one should transfer the food to a kli sheini and insulate that second container. Based on this ruling, one can wrap a baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? A reader responded: the angels that accompany us are those created by our deeds during the week. We have the negative spiritual force of all the sins we did, i.e. “the bad angel,” and we have all the good we did during the week, i.e. “the good angel.” These angels can be changed through teshuvah, as the Gemara states that zedonos naasu zichuyos, which means that the forces themselves change or at least become subordinate to the good angel and are forced to say amen. Shabbat has the same letters as tashev – return, repentance, and through observance of Shabbos we cause a transformation in our deeds and our spiritual forces known as angels created during that week. This is also symbolized by the cleaning of the cup before Kiddush as this demonstrates that one has to cleanse himself of all negativity from the week and only then can one pour in the wine, which is akin to the bracha and shefa from above. The Pinei Menachem answers that when a Jew receives the Shabbos with proper preparation, then even the forces of evil transform to good, as all the angels are created from our mitzvos and our actions.
This week’s question is: Why is Shabbos referred to as a kallah, a bride? 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 Mishpatim 5769
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.
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 Mishpatim 5769
Shabbos is a spiritual day accompanied by physical indulgences
Introduction
In this weeks parasha we learn about the precursor to the Jewish people fashioning the Golden Calf. It is said (Shemos 24:9-11) vayaal Moshe viAharon Nadav viAvihu vishivim miziknei Yisroel vayiru es Elokei Yisroel visachas raglav kimaasei livnas hasapir uchietzem hashamayim latohar viel atzilei binei Yisroel lo shalach yado vayechezu es HaElokim vayochlu vayishtu, Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel ascended. They saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand – they gazed at G-d, yet they ate and drank. Rashi (Bamidbar 11:16) writes that this eating and drinking is comparable to a commoner who bites into a piece of bread while talking to a king. One must wonder, though, how it was possible that the great men of Israel could witness the greatest revelation ever experienced by mankind and then engage in such mundane acts like eating and drinking. How are we to understand this apparent paradox?
Attaining spiritual heights on Shabbos requires physical indulgence
There is a well known statement from the Holy Baal Shem Tov of blessed memory who said that on Shabbos, we are instructed by the Torah and the prophets to indulge in eating, drinking and other physical actions and this is deemed to be oneg Shabbos, delighting in the Shabbos. The Zohar refers to Shabbos as yoma dinishmasa, the day of the souls. How is it, then, that one can view Shabbos as a spiritual day when he is involved in such physical acts? The Baal Shem Tov would say that the Satan, i.e. the Evil Inclination, does not wish that a Jew attain such great spiritual heights on Shabbos. If a Jew would not eat and drink and indulge himself on Shabbos, the Satan would thwart the Jew’s attempt to ascend the spiritual ladder. Thus, HaShem instructed us to eat and drink on Shabbos, and this would satisfy the Satan.
The great leaders of Israel sought to attain a high level of spirituality while their souls were separated from their bodies
In a similar vein, we can suggest that the great leaders of Israel witnessed the revelation at Sinai, and this experience literally took the souls out of the bodies of the Jewish people. While the soul leaving the body is an indication of great spiritual heights, the Rambam (Hilchos Yesodei HaTorah 7:6) posits that HaShem did not desire that the Jewish People remain at this level. Thus, HaShem instructed Moshe (Devarim 5:27) lech emor lahem shuvu lachem liahaleichem, “go say to them, ‘return to your tents.’” The Rambam interprets this to mean that HaShem desired that the souls of the Jewish People should return to their bodies. The great leaders, however, wished to retain this level of spirituality. While HaShem desires that a person live on a high spiritual level, and this normally requires the attachment of the body to the soul, the great leaders felt that by eating and drinking at the time of the great spiritual revelation, they would somehow be able to maintain the status of their souls being outside their bodies. This concept, that one can be totally spiritual and yet indulge in physical matters, is beyond our comprehension. Yet, according to the words of the Holy Baal Shem Tov, this is exactly the dichotomy that we experience every Shabbos. The great leaders at Sinai, however, did not follow HaShem’s instructions, and by attempting to retain the level of their souls outside their bodies, they were punished later with the death penalty.
The Shabbos Connection
This fresh perspective of what we are experiencing on Shabbos should inspire us to prepare even more for the Holy Day of Shabbos, when HaShem allows us to physically indulge to thwart the schemes of the Satan. By following HaShem’s will, we should merit a day that is completely Shabbos and a day of rest for eternal life.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Running with desire to Shabbos
Bichein narutz likraseich boi challah nesucha, therefore we run toward you, ‘Come, O royal bride.’ The word ratz, which means run, is associated with word ratzon, will. Thus, we are declaring that that it is our greatest desire to approach the Holy Shabbos.
Shabbos in Tefillah
The angels speak articulately in the Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The Eitz Yosef writes that the words bisafah verurah equal in gematria the words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear language. This idea is in accordance with e statement of the Gemara (Shabbos 12b) that the angels do not understand Aramaic. It would follow, then, that the desired language of the angels is the Holy Tongue.
Shabbos Story
Seeing the angels on Friday night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a great and famous rabbi and he was not a follower of the Baal Shem Tov and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan of the town’s Chasidim. Reb Chaim agreed, but with the condition that his guest, the Baal Shem Tov, not pray a long Friday night service - as he usually did - as this would delay the Sabbath meal if they had to wait for him.
The Baal Shem Tov agreed to this request. In actuality, however, he Baal Shem Tov could not control his ecstatic davening, so the Baal Shem Tov prayed for a long time, and thus arrived late at the rabbi’s house. Reb Chaim was waiting for his guest to arrive. When the Baal Shem Tov finally arrived, the rabbi began with Shabbos Zemiros, and he continued the meal without saying anything about the Baal Shem Tov’s lateness, which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, “Why didn’t you rebuke the Baal Shem Tov regarding his tardiness?” “How could I rebuke him?” the rabbi responded. “The Talmud states that on Friday night two angels accompany a person back home from the synagogue. When the Baal Shem Tov entered, I actually saw the two angels entering with him! I certainly always believed what the Talmud said regarding the angels. Now, however, I actually saw them! That shows what my level is compared to the level of the Baal Shem Tov. Tell me, then, how could I say anything to him?”
Shabbos in Navi
Shmuel I Chapter 30
Reward for those who prepare and for those who act
In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovid’s men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovid’s men declared that the men who had not fought should not receive any of the spoils, and Dovid disgraced with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandmenst that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes would study Zohar before the meal. The Imrei Emes once asked the Pinei Menachem, who was then a child, if he was hungry, and the Pinei Menachem responded in the negative. The Imrei Emes told the Pinei Menachem that the Gemara (Pesachim 99b) states that one should enter into Shabbos with an appetite. His words were, “one must be hungry.” Apparently, related the Pinei Menachem, the intention of my father was that one must have an appetite for the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it sis aid (Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention, the yearning of [our] soul.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
Regarding heat-retaining materials, the prohibition of insulating only applies to a kli rishon, i.e. the original pot that was heated on the flame. If the food is transferred to a kli sheini, i.e. second vessel, one is permitted to insulate that vessel with a heat-retaining material. Thus, if one needs to insulate hot food on Shabbos, one should transfer the food to a kli sheini and insulate that second container. Based on this ruling, one can wrap a baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? A reader responded: the angels that accompany us are those created by our deeds during the week. We have the negative spiritual force of all the sins we did, i.e. “the bad angel,” and we have all the good we did during the week, i.e. “the good angel.” These angels can be changed through teshuvah, as the Gemara states that zedonos naasu zichuyos, which means that the forces themselves change or at least become subordinate to the good angel and are forced to say amen. Shabbat has the same letters as tashev – return, repentance, and through observance of Shabbos we cause a transformation in our deeds and our spiritual forces known as angels created during that week. This is also symbolized by the cleaning of the cup before Kiddush as this demonstrates that one has to cleanse himself of all negativity from the week and only then can one pour in the wine, which is akin to the bracha and shefa from above. The Pinei Menachem answers that when a Jew receives the Shabbos with proper preparation, then even the forces of evil transform to good, as all the angels are created from our mitzvos and our actions.
This week’s question is: Why is Shabbos referred to as a kallah, a bride? 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 Mishpatim 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, February 12, 2009
Shabbos: Ta’am HaChaim Parashas Yisro 5769
שבת טעם החיים פרשת יתרו תשס"ט
Shabbos: Ta’am HaChaim Parashas Yisro 5769
Shabbos all the time
Introduction
In this week’s parasha the Torah records the Aseres HaDibros, the Ten Commandments. It is interesting to note that all of the Commandments contain an instruction that one must be constantly aware of. For example, the first Commandment instructs us to be constantly aware that HaShem is our G-d. The second Commandment instructs us that we are prohibited from fashioning idols or bowing down to idols. All the Commandments are constant, except for one, and that is the fourth Commandment that instructs us to keep Shabbos. It is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. It would seem that the Commandment to remember the Shabbos is only applicable on the seventh day of every week. If this is true, why did HaShem include the Commandment of remembering Shabbos in the list of the Ten Commandments?
Rashi’s interpretation of the Commandment requiring us to remember Shabbos
In order to answer this question, it is worth examining the words of Rashi on this verse. Rashi writes that the word zachor is written in a present tense, which means that one should constantly remember the Shabbos day. Thus, if one encounters a fine item during the week, he should designate it for Shabbos. The difficulty with the words of Rashi, asks the Ramban, is that this does not follow the halacha stated in the Gemara. The Gemara (Beitzah 16a) states that Shammai would always eat in honor of Shabbos. When Shammai would find a choice animal, he would declare “this should be for Shabbos.” The next day Shammai would find a more preferred animal and he would eat the first one and leave the second animal for Shabbos. Hillel, however, had a different approach. All of Hillel’s actions were for the sake of Heaven, as it is said (Tehillim 68:20) baruch HaShem yom yom yaamas lanu, blessed is the Lord, day by day He burdens us. Thus, how could Rashi write that the explanation of this verse follows the interpretation of Shammai, when the halacha generally follows the opinion of Hillel?
Remembering Shabbos is a requirement throughout the entire week
The answer to this question is that although the halacha follows Hillel, Rashi chose to interpret our verse according to Shammai, because Rashi is explaining this Commandment according to the context of all the Commandments listed. Thus, Shabbos is not limited to the seventh day of the week. Rather, one is required to remember Shabbos throughout the entire week. One can achieve this remembrance by preparing foods for Shabbos, or even by counting the days to Shabbos, as the Ramban cites from the Mechilta.
Taking Shabbos into the week
With this premise we can understand the significance of the custom to eat Seudas Melaveh Malka, the feast that escorts the Shabbos Queen. In addition to paying respect to the departing Shabbos, by partaking in this feast we are also demonstrating how we are bringing the Shabbos into the week. Indeed, the word Melaveh, which is translated as escorted, is associated with the name Levi, who was thus named because Leah declared (Bereishis 29:34) atah hapaam yilaveh ishi eilay, this time my husband will become attached to me.
The Shabbos Connection
Shabbos is in a sense the culmination of the Commandments that are focused on our relationship with HaShem, commonly referred to as mitzvos shebein adam laMakaom, commandments that are between man and his Creator. Our acknowledgment of HaShem as the G-d Who redeemed us from Egypt, and our admission that there is no other G-d besides Him, culminated in our remembering and observing the Holy Shabbos. Shabbos is the day when HaShem rested from all His work, and HaShem’s rest, so to speak, allows us the opportunity to come even closer to HaShem than we do during the weekday. HaShem should allow us to remember the Shabbos throughout the entire week, and through the remembrance of Shabbos, we will remember that HaShem is our G-d Who loves us and bestows all His goodness on His Chosen People.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Overwhelmed by Shabbos
Mah Yedidus menuchaseich at Shabbos HaMalka, how beloved is your contentment, you Shabbos Queen. There are numerous verses that commence with the word mah. that it is said (Devarim 10:12) viatah Yisroel mah HaShem Elokecha shoeil meiimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states that the word mah, what, can be interpreted to read meah, meaning one hundred, and from here we learn that one is required to recite one hundred blessings daily. It would seem from this Gemara that the word mah, besides the simple translation of what, also contains within it a deeper meaning, and that is an expression of overwhelming praise to HaShem. In a similar vein, here in this zemer we declare Mah Yedidus menuchaseich, how beloved is your contentment, as when we contemplate the beauty of Shabbos, we are overwhelmed with this precious gift that HaShem has bestowed on His beloved children.
Shabbos in Tefillah
The righteous who are deceased descend into this world to sanctify HaShem’s Name
Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShem’s Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach.
Shabbos Story
Good morning to everyone
Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechter’s Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. “Would you like to leave a message?” she inquired.
“Sure,” responded Reb Zvi, “tell him that Rabbi Kamenetzky called.”
The woman at the other end gasped. “Raabbi Kaamenetzky?” she drawled. “Did you say you were Raabbi Kaamenetzky?” She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. “Yes.” He did not know what would follow. “Why do you ask?”
“Are you,” asked the operator, “by any chance, related to the famous Rabbi Kamenetzky?”
There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage. Dean of Mesivta Torah Vadaas to whom thousands had flocked for advice and counsel, was. She continued. “You know, he passed away about ten years ago at the end the wintah?” She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, “Yes, I’m a grandson.”
“YOOOU ARE?” she exclaimed. “Well, I’m sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine!”
My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. “You say that Rabbi Kamenetzky was a good friend of yours?”
“Sure! Every mornin’ Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin’ he made sure to come my way, nod his head, and say good mornin’ to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 29
Recognizing HaShem’s Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish their king for allowing Dovid and his men to go into battle with them. The officers convinced Achish to send Dovid away from the battle and Dovid and his men returned to the land of the Plishtim. It is amazing that when Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai HaShem ki yashar atah, as HaShem lives, you are an upright person. Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah bieinay kimalach Elokim, I know – for in my eyes you are as good as an angel of G-d. It is amazing that a gentile had such wonderful praises for HaShem and for Dovid. Throughout the week we are faced with many challenges and it is difficult to always be cognizant of HaShem’s Presence. Hashem, in His infinite goodness, bestowed upon us the Holy Shabbos, which is His precious gift that allows us to be come close to Him. If a gentile was able to discern the greatness of HaShem and of the righteous, we certainly can be cognizant of HaShem’s greatness and of the great love that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is pure and cannot be tarnished
It is said (Shemos 31:13) ach es Shabsosai tishmoru, however, you must observe My Shabbos. Rashi writes (Bamidbar 31:22) that the word ach teaches us that before performing hagalah, ritual immersion, of golden vessels, one has to remove the chaludah, the tarnish that is found on the vessel. The Pinei Menachem quotes his father, the Imrei Emes, who cites the Sfas Emes (Ki Sisa 5631) who writes that Shabbos is clean and holy and no blemish can penetrate the Shabbos. Shabbos is a vehicle for repentance, and repentance can elevate a person to even a higher place than where the righteous stand.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There are certain instances in which a container can be insulated in a heat-retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either.
This week’s question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels, who do not change, can be transformed from bad to good? 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 Yisro 5769
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.
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 Yisro 5769
Shabbos all the time
Introduction
In this week’s parasha the Torah records the Aseres HaDibros, the Ten Commandments. It is interesting to note that all of the Commandments contain an instruction that one must be constantly aware of. For example, the first Commandment instructs us to be constantly aware that HaShem is our G-d. The second Commandment instructs us that we are prohibited from fashioning idols or bowing down to idols. All the Commandments are constant, except for one, and that is the fourth Commandment that instructs us to keep Shabbos. It is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. It would seem that the Commandment to remember the Shabbos is only applicable on the seventh day of every week. If this is true, why did HaShem include the Commandment of remembering Shabbos in the list of the Ten Commandments?
Rashi’s interpretation of the Commandment requiring us to remember Shabbos
In order to answer this question, it is worth examining the words of Rashi on this verse. Rashi writes that the word zachor is written in a present tense, which means that one should constantly remember the Shabbos day. Thus, if one encounters a fine item during the week, he should designate it for Shabbos. The difficulty with the words of Rashi, asks the Ramban, is that this does not follow the halacha stated in the Gemara. The Gemara (Beitzah 16a) states that Shammai would always eat in honor of Shabbos. When Shammai would find a choice animal, he would declare “this should be for Shabbos.” The next day Shammai would find a more preferred animal and he would eat the first one and leave the second animal for Shabbos. Hillel, however, had a different approach. All of Hillel’s actions were for the sake of Heaven, as it is said (Tehillim 68:20) baruch HaShem yom yom yaamas lanu, blessed is the Lord, day by day He burdens us. Thus, how could Rashi write that the explanation of this verse follows the interpretation of Shammai, when the halacha generally follows the opinion of Hillel?
Remembering Shabbos is a requirement throughout the entire week
The answer to this question is that although the halacha follows Hillel, Rashi chose to interpret our verse according to Shammai, because Rashi is explaining this Commandment according to the context of all the Commandments listed. Thus, Shabbos is not limited to the seventh day of the week. Rather, one is required to remember Shabbos throughout the entire week. One can achieve this remembrance by preparing foods for Shabbos, or even by counting the days to Shabbos, as the Ramban cites from the Mechilta.
Taking Shabbos into the week
With this premise we can understand the significance of the custom to eat Seudas Melaveh Malka, the feast that escorts the Shabbos Queen. In addition to paying respect to the departing Shabbos, by partaking in this feast we are also demonstrating how we are bringing the Shabbos into the week. Indeed, the word Melaveh, which is translated as escorted, is associated with the name Levi, who was thus named because Leah declared (Bereishis 29:34) atah hapaam yilaveh ishi eilay, this time my husband will become attached to me.
The Shabbos Connection
Shabbos is in a sense the culmination of the Commandments that are focused on our relationship with HaShem, commonly referred to as mitzvos shebein adam laMakaom, commandments that are between man and his Creator. Our acknowledgment of HaShem as the G-d Who redeemed us from Egypt, and our admission that there is no other G-d besides Him, culminated in our remembering and observing the Holy Shabbos. Shabbos is the day when HaShem rested from all His work, and HaShem’s rest, so to speak, allows us the opportunity to come even closer to HaShem than we do during the weekday. HaShem should allow us to remember the Shabbos throughout the entire week, and through the remembrance of Shabbos, we will remember that HaShem is our G-d Who loves us and bestows all His goodness on His Chosen People.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Overwhelmed by Shabbos
Mah Yedidus menuchaseich at Shabbos HaMalka, how beloved is your contentment, you Shabbos Queen. There are numerous verses that commence with the word mah. that it is said (Devarim 10:12) viatah Yisroel mah HaShem Elokecha shoeil meiimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states that the word mah, what, can be interpreted to read meah, meaning one hundred, and from here we learn that one is required to recite one hundred blessings daily. It would seem from this Gemara that the word mah, besides the simple translation of what, also contains within it a deeper meaning, and that is an expression of overwhelming praise to HaShem. In a similar vein, here in this zemer we declare Mah Yedidus menuchaseich, how beloved is your contentment, as when we contemplate the beauty of Shabbos, we are overwhelmed with this precious gift that HaShem has bestowed on His beloved children.
Shabbos in Tefillah
The righteous who are deceased descend into this world to sanctify HaShem’s Name
Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShem’s Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach.
Shabbos Story
Good morning to everyone
Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechter’s Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. “Would you like to leave a message?” she inquired.
“Sure,” responded Reb Zvi, “tell him that Rabbi Kamenetzky called.”
The woman at the other end gasped. “Raabbi Kaamenetzky?” she drawled. “Did you say you were Raabbi Kaamenetzky?” She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. “Yes.” He did not know what would follow. “Why do you ask?”
“Are you,” asked the operator, “by any chance, related to the famous Rabbi Kamenetzky?”
There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage. Dean of Mesivta Torah Vadaas to whom thousands had flocked for advice and counsel, was. She continued. “You know, he passed away about ten years ago at the end the wintah?” She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, “Yes, I’m a grandson.”
“YOOOU ARE?” she exclaimed. “Well, I’m sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine!”
My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. “You say that Rabbi Kamenetzky was a good friend of yours?”
“Sure! Every mornin’ Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin’ he made sure to come my way, nod his head, and say good mornin’ to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 29
Recognizing HaShem’s Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish their king for allowing Dovid and his men to go into battle with them. The officers convinced Achish to send Dovid away from the battle and Dovid and his men returned to the land of the Plishtim. It is amazing that when Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai HaShem ki yashar atah, as HaShem lives, you are an upright person. Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah bieinay kimalach Elokim, I know – for in my eyes you are as good as an angel of G-d. It is amazing that a gentile had such wonderful praises for HaShem and for Dovid. Throughout the week we are faced with many challenges and it is difficult to always be cognizant of HaShem’s Presence. Hashem, in His infinite goodness, bestowed upon us the Holy Shabbos, which is His precious gift that allows us to be come close to Him. If a gentile was able to discern the greatness of HaShem and of the righteous, we certainly can be cognizant of HaShem’s greatness and of the great love that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is pure and cannot be tarnished
It is said (Shemos 31:13) ach es Shabsosai tishmoru, however, you must observe My Shabbos. Rashi writes (Bamidbar 31:22) that the word ach teaches us that before performing hagalah, ritual immersion, of golden vessels, one has to remove the chaludah, the tarnish that is found on the vessel. The Pinei Menachem quotes his father, the Imrei Emes, who cites the Sfas Emes (Ki Sisa 5631) who writes that Shabbos is clean and holy and no blemish can penetrate the Shabbos. Shabbos is a vehicle for repentance, and repentance can elevate a person to even a higher place than where the righteous stand.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There are certain instances in which a container can be insulated in a heat-retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either.
This week’s question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels, who do not change, can be transformed from bad to good? 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 Yisro 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, February 5, 2009
Shabbos: Ta’am HaChaim Parashas Beshalach 5769
שבת טעם החיים פרשת בשלח תשס"ט
Shabbos: Ta’am HaChaim Parashas Beshalach 5769
Shabbos, manna and daas
Introduction
In this week’s parasha we learn about the fascinating chapter of the manna that HaShem provided for the Jewish People while they sojourned in the Wilderness. The manna was miraculous in that it fell from heaven every day except for Shabbos and every Jew received exactly what he needed for sustenance. Furthermore one who ate the manna did not need to relieve himself afterwards and the Amana tasted like any food that one desired. There is one as act of the manna, however, that is not as well known, and that is that the manna was not named by HaShem or by Moshe. Rather, it is said (Shemos 16:4-5) vayomer HaShem el Moshe hinini mamtir lachem min hashamayim viyatza haam vilaktu divar yom biyomo limaan anasenu hayeielch bisorasi im lo vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, HaShem said to Moshe, “Behold! – I shall rain down for you food from heaven, let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not. And it shall be that on the sixth day when they prepare what they bring, it will be double what they pick every day.” Further on it is said (Ibid verse 15) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. Moshe said to them, “This is the food that HaShem has given you for eating. One must wonder why the Jewish People referred to the food as manna.
Why did Moshe not inform the Jewish People regarding Shabbos?
Another difficulty that must be addressed regarding the manna is the fact that the manna did not fall on Shabbos. It is said (Ibid verse 22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechod vayavou kol nisiei haeidah vayagidu liMoshe vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vieis asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. 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 a way for yourselves as a safekeeping until the morning. Rashi (verse 22) writes that the princes queried Moshe regarding the double portion of the manna and from here we derive that Moshe had not yet informed the Jewish People regarding the aspect of manna not falling on Shabbos and the receiving of a double portion of manna on Friday. Once the princes asked Moshe regarding this phenomena, Moshe informed them regarding Shabbos and HaShem chastised Moshe for this. This is difficult to understand, because Rashi writes earlier (verse 4) that the test that HaShem set up for the Jewish People was to see if they would be successful at not leaving over the manna and that they would not go searching for manna on Shabbos. It is said (Ibid verses 19-20) vayomer Moshe aleihem ish al yoser mimenu ad boker vilo shamu el Moshe vayosiru anashim mimenu ad boker vayarum tolaim vayivash vayiktzof aleihem Moshe, Moshe said to them, “No man may leave over from it until morning.” But they did not obey Moshe and people left over from it until morning and it became infested with worms and it stank; and Moshe became angry with them. It is clear that Moshe knew what he was supposed to inform the Jewish People regarding the manna. Why, then, did Moshe choose to not inform the Jewish People of the uniqueness of the manna with regard to Shabbos?
The double portion of manna on Friday was a prelude to attaining daas on Shabbos
Regarding the definition of Shabbos it is said (Ibid 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Thus, the essence of Shabbos is daas, knowledge, which on a deeper level means a closeness that the Jewish People have with HaShem. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a beautiful treasure in My treasure house and it is called Shabbos. Go and inform them.” What is the meaning of this statement? It would appear that Moshe wished that the Jewish People should be able to understand on their own the significance of Shabbos. How were the Jewish People to understand the significance of Shabbos on their own? They had experienced Shabbos in Egypt, and according to the Gemara (Sanhedrin 56b) Moshe had instructed them regarding Shabbos in Marah. This should have been sufficient for them to grasp the holiness of Shabbos. However, they were still lacking daas, as the Gemara states (Brachos 40a) a child does not begin to call “Abba, Imma, father, mother” until he tastes wheat. Thus, when the Jewish People saw the manna, they declared “man hu, it is food!” The Rashbam (Shemos 16:15) writes that the word man in Egyptian means “what.” It is said (Ibid) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. The Torah specifically states that they referred to it as man because they did not “know” what it was. Had they understood what the manna was, they would have been able to attain the level of daas which is inherent in Shabbos. Since they had not attained this level of understanding, the princes approached Moshe on Friday to inquire regarding the double portion that they had received. It was only then that they were so close to Shabbos and Moshe informed them of the holiness of Shabbos. When HaShem chastised Moshe for not informing the Jewish People regarding Shabbos, it is said (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. HaShem was informing Moshe that in order for the Jewish People to attain the level of daas that one experiences on Shabbos, they would first have to see that HaShem had given them the Shabbos, and this was only manifest through the double portion of manna that they received on Friday.
The Shabbos connection
The Medrash (Bereishis Rabbah 11:2) teaches us that there are two aspects of Shabbos. One aspect of Shabbos is the blessing of Shabbos, which was reflected in the fact that the Jewish People received two portions of manna on Friday. The second aspect of Shabbos is that by the fact that the manna did not fall on Shabbos, the Shabbos was sanctified. Daas, closeness, and kedusha, holiness, are intertwined, as it is said ladaas ki ani HaShem mikadishchem, to know that I am HaShem, Who makes you holy. Thus, one must first, in a sense, experience Shabbos during the week in order to attain the level of daas that can be experienced on Shabbos. HaShem should allow us to be cognizant of Shabbos during the week and thus experience the closeness and holiness of Shabbos on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Enjoying Shabbos in this world is a vehicle to enjoy Shabbos in the World to Come
Yizku lirav tuv hamisangim bah bivias goel lichayei haolam haba, they will merit much good, those who take pleasure in it – with the redeemers’ coming, for the life of the World to Come. Observing Shabbos in this world is a vehicle to merit the Ultimate Redemption when it will be completely Shabbos and rest day for eternal life. We should be cognizant of the fact that observance of Shabbos brings to the Ultimate Redemption, saves us from the punishment of Gehinom, and gives us pleasure in this world and in the World to Come.
Shabbos in Tefillah
No jealousy amongst the angels
Vinosnim beahavah reshus zeh lazeh, and lovingly grant permission to one another. The Gemara (Shabbos 89a) states that when Moshe ascended on high to accept the Torah from HaShem, the angels protested. Moshe asked the angels, “do you have jealousy amongst yourselves?” The virtue of the angels is that they are not jealous of each other, so they can certainly lovingly grant permission to each other to sanctify HaShem’s Name. We should learn from the angels and improve our relationships with our fellow Jews. Once we love each Jew, we can unite to sanctify HaShem’s Name.
Shabbos Story
Not worth sleeping a lot every night
Rabbi Eliyahu Hoffman writes: The Rebbetzin of the holy Rebbe Reb Shmelke of Nikelsburg once came to her husband's contemporary, the Rebbe Reb' Elimelech of Lizhensk with a desperate plea: The doctors had warned her husband that he was sleeping far too little, and that his health was deteriorating as a result. Yet their warnings had fallen on deaf ears: Her holy husband absolutely refused to change his grueling schedule to allow for more sleep. It was a situation of pikuach nefesh, a question of life and death, she said. Perhaps, she pleaded, Reb Elimelech would be able to convince her husband to allow himself a little more rest!
Soon afterwards, Reb Elimelech arrived in Nikelsburg with a group of his disciples. They were told to go about arranging a seudah, a festive meal, in honor of the Rebbe Reb Shmelke. Reb Elimelech personally invited Reb Shmelke to the seudah, an honor which he could not refuse. At the meal, the Rebbe Reb Elimelech took out a bottle of very rare whisky, poured a glass for himself and for Reb Shmelke, and made a le-chaim. Reb Elimelech then seemingly sipped from his schnapps, as did Reb Shmelke. In truth, however, Reb Elimelech did not drink from his whisky, for it was spiked. Even a small amount was enough to put Reb Shmelke to sleep on the spot. Reb Elimelech had Reb Shmelke carried off to his home, where he was put to bed for the night.
The next morning, the Rebbe Reb Shmelke awoke, startled to have slept through the night, but with an invigorated spirit. Upon arriving in shul to pray, he was joined by a large group of Chassidim, who did not fail to notice the unusual energy of the Rebbe’s prayers. They too felt energized by the Rebbe's powerful spirit, and that day's Shacharis took on a special quality. Indeed, it is told that on that day, when the Rebbe reached the Shiras Ha-Yam, the Song at the Sea, the entire congregation was swept away by the powerful vision of the Jews crossing the Sea of Reeds with Moshe Rabbeinu at their helm, to the extent that Reb Shmelke actually picked up his bekitsche (traditional chassidic coat) as he stepped into the raging waters. The Chassidim too followed suit. This was not pretentiousness - that day they truly satisfied the obligation of our Sages that, “Each person should imagine that he himself was redeemed from Egypt.”
That evening, the Rebbe again sat with his disciples. When Reb Elimelech arrived, a place was made for him at the head-table, next to the Rebbe. Once seated, Reb Elimelech again took out his now infamous “bottle,” and poured a glass for Reb Shmelke. “Perhaps you think,” said the Rebbe, “that I am a fool? It was enough that yesterday you robbed me of my entire night. I can’t recall ever spending a whole night sleeping. Mark my word: I’m not going to make the same mistake twice!”
“But the Rebbe himself saw,” argued Reb Elimelech, “the power of his tefillos (prayers) this morning. We all felt as if we were truly traversing the Sea of Reeds!”
“Indeed,” said Reb Shmelke, “when Shmelke spends all his nights immersed in Torah study, and once in his life he sleeps through the night, that indeed was a wonderful experience. But can you imagine what would become of Shmelke if he will begin to allow himself ‘a good night’s sleep’ every night? Shmelke will become just another farshlufenne Yid (sleepy Jew)!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 28
Shabbos is a day for the living
In this chapter we learn how Shaul feared the Plishtim who had mobilized their army to battle the Jewish People. Shaul disguised himself and sought out a female necromancer who raised up Shmuel from the dead. Shmuel informed Shaul that his kingship would be torn from him and given to Dovid. Furthermore, Shmuel informed Shaul that the Jewish People and Shaul would be delivered into the hands of the Plishtim and Shaul and his sons would die. The Gemara (Sanhedrin 65b) states that proof that Shabbos exists in the world is because a necromancer cannot raise up the dead on Shabbos. Perhaps the deeper meaning of this statement is that Shabbos is the life of the world, and the dead do not take part in Shabbos in any form. Similarly, the Gemara (Ibid and Rashi ad loc) states that the wicked are not punished in Gehinom on Shabbos. This statement also implies that Shabbos is for the living and the holiness of Shabbos even extends to those who are no longer alive.
Shabbos in Agadah
Shabbos is the marriage of HaShem and the Jewish People
The Medrash states that the idea that HaShem only gave the Shabbos to the Jewish People can be reflected in a parable of the king sitting with the queen and a commoner passes in between them. The commoner would certainly be put to death. Similarly, a gentile who observes the Shabbos is liable the death penalty, as he is attempting to place a barrier between HaShem and the Jewish People. The Sfas Ems (Beshalach 5637) explains that the six days of the week are a cloak in time as each day has an influence even for the nations of the world. Shabbos, however, is sanctified, similar to the concept of kiddushin, where a man takes a wife and she is now forbidden to all other men. Thus, Shabbos does not have an outer cloak. Rather, Shabbos only contains holiness, and only the Jewish People, who are able to cleave to the “body of the king” received the Shabbos. It was for this reason that that the Jewish People could only receive Shabbos after being liberated from Egypt, as their souls were then purified and they were then deserving to accept the Shabbos.
Shabbos in Halacha
Insulating with a heat-retaining material
Most materials that one wraps around a container of hot food only serve to retain the heat of the food or to slow its cooling process. Materials like cloth, aluminum foil, paper, wool, cotton and the like are referred to as davar shemamid hevel, heat-retaining substances. One can wrap a pot of hot food in heat-retaining material on Erev Shabbos. On Shabbos, however, one is prohibited from insulating a pot of food with such material. One cannot even enclose completely on Shabbos a pot that that was partially insulated in such material Erev Shabbos. It is for this reason that one is permitted to wrap a pot in a towel or blanket prior to Shabbos so that it will remain warm for the Friday night meal. A pot left unwrapped prior to Shabbos, however, cannot be insulated on Shabbos.
Shabbos Challenge Question
Last week we posed the question: what is the source for eating meat of an animal on Shabbos? The Rambam (Hilchos Shabbos 30:10) writes that eating meat and drinking wine on Shabbos is deemed to be delighting in the Shabbos. The Pinei Menachem suggests that the source for eating meat of an animal on Shabbos is because the Gemara (Shabbos 119b) states that the household of Rabbi Abbahu would slaughter a calf at the conclusion of every Shabbos and Rabbi Abbahu would eat one of its kidneys. When Rabbi Abahu’s son grew up he asked why an additional calf had to be slaughtered after Shabbos, especially for the Melaveh Malka, when they could instead save the kidney from the calf that they regularly slaughtered for their Shabbos meals. His advice was well taken, and a bit of the Shabbos meat was set aside for the Melaveh Malka. However, a lion came and devoured the calf, so that nothing was gained by the suggestion. The Pinei Menachem infers from this episode that it was the custom to eat meat of an animal on Shabbos.
This week’s question is, why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? 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 Beshalach 5769
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.
Have a wonderful and delightful Shabbos.
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Shabbos: Ta’am HaChaim Parashas Beshalach 5769
Shabbos, manna and daas
Introduction
In this week’s parasha we learn about the fascinating chapter of the manna that HaShem provided for the Jewish People while they sojourned in the Wilderness. The manna was miraculous in that it fell from heaven every day except for Shabbos and every Jew received exactly what he needed for sustenance. Furthermore one who ate the manna did not need to relieve himself afterwards and the Amana tasted like any food that one desired. There is one as act of the manna, however, that is not as well known, and that is that the manna was not named by HaShem or by Moshe. Rather, it is said (Shemos 16:4-5) vayomer HaShem el Moshe hinini mamtir lachem min hashamayim viyatza haam vilaktu divar yom biyomo limaan anasenu hayeielch bisorasi im lo vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, HaShem said to Moshe, “Behold! – I shall rain down for you food from heaven, let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not. And it shall be that on the sixth day when they prepare what they bring, it will be double what they pick every day.” Further on it is said (Ibid verse 15) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. Moshe said to them, “This is the food that HaShem has given you for eating. One must wonder why the Jewish People referred to the food as manna.
Why did Moshe not inform the Jewish People regarding Shabbos?
Another difficulty that must be addressed regarding the manna is the fact that the manna did not fall on Shabbos. It is said (Ibid verse 22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechod vayavou kol nisiei haeidah vayagidu liMoshe vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vieis asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. 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 a way for yourselves as a safekeeping until the morning. Rashi (verse 22) writes that the princes queried Moshe regarding the double portion of the manna and from here we derive that Moshe had not yet informed the Jewish People regarding the aspect of manna not falling on Shabbos and the receiving of a double portion of manna on Friday. Once the princes asked Moshe regarding this phenomena, Moshe informed them regarding Shabbos and HaShem chastised Moshe for this. This is difficult to understand, because Rashi writes earlier (verse 4) that the test that HaShem set up for the Jewish People was to see if they would be successful at not leaving over the manna and that they would not go searching for manna on Shabbos. It is said (Ibid verses 19-20) vayomer Moshe aleihem ish al yoser mimenu ad boker vilo shamu el Moshe vayosiru anashim mimenu ad boker vayarum tolaim vayivash vayiktzof aleihem Moshe, Moshe said to them, “No man may leave over from it until morning.” But they did not obey Moshe and people left over from it until morning and it became infested with worms and it stank; and Moshe became angry with them. It is clear that Moshe knew what he was supposed to inform the Jewish People regarding the manna. Why, then, did Moshe choose to not inform the Jewish People of the uniqueness of the manna with regard to Shabbos?
The double portion of manna on Friday was a prelude to attaining daas on Shabbos
Regarding the definition of Shabbos it is said (Ibid 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Thus, the essence of Shabbos is daas, knowledge, which on a deeper level means a closeness that the Jewish People have with HaShem. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a beautiful treasure in My treasure house and it is called Shabbos. Go and inform them.” What is the meaning of this statement? It would appear that Moshe wished that the Jewish People should be able to understand on their own the significance of Shabbos. How were the Jewish People to understand the significance of Shabbos on their own? They had experienced Shabbos in Egypt, and according to the Gemara (Sanhedrin 56b) Moshe had instructed them regarding Shabbos in Marah. This should have been sufficient for them to grasp the holiness of Shabbos. However, they were still lacking daas, as the Gemara states (Brachos 40a) a child does not begin to call “Abba, Imma, father, mother” until he tastes wheat. Thus, when the Jewish People saw the manna, they declared “man hu, it is food!” The Rashbam (Shemos 16:15) writes that the word man in Egyptian means “what.” It is said (Ibid) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. The Torah specifically states that they referred to it as man because they did not “know” what it was. Had they understood what the manna was, they would have been able to attain the level of daas which is inherent in Shabbos. Since they had not attained this level of understanding, the princes approached Moshe on Friday to inquire regarding the double portion that they had received. It was only then that they were so close to Shabbos and Moshe informed them of the holiness of Shabbos. When HaShem chastised Moshe for not informing the Jewish People regarding Shabbos, it is said (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. HaShem was informing Moshe that in order for the Jewish People to attain the level of daas that one experiences on Shabbos, they would first have to see that HaShem had given them the Shabbos, and this was only manifest through the double portion of manna that they received on Friday.
The Shabbos connection
The Medrash (Bereishis Rabbah 11:2) teaches us that there are two aspects of Shabbos. One aspect of Shabbos is the blessing of Shabbos, which was reflected in the fact that the Jewish People received two portions of manna on Friday. The second aspect of Shabbos is that by the fact that the manna did not fall on Shabbos, the Shabbos was sanctified. Daas, closeness, and kedusha, holiness, are intertwined, as it is said ladaas ki ani HaShem mikadishchem, to know that I am HaShem, Who makes you holy. Thus, one must first, in a sense, experience Shabbos during the week in order to attain the level of daas that can be experienced on Shabbos. HaShem should allow us to be cognizant of Shabbos during the week and thus experience the closeness and holiness of Shabbos on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Enjoying Shabbos in this world is a vehicle to enjoy Shabbos in the World to Come
Yizku lirav tuv hamisangim bah bivias goel lichayei haolam haba, they will merit much good, those who take pleasure in it – with the redeemers’ coming, for the life of the World to Come. Observing Shabbos in this world is a vehicle to merit the Ultimate Redemption when it will be completely Shabbos and rest day for eternal life. We should be cognizant of the fact that observance of Shabbos brings to the Ultimate Redemption, saves us from the punishment of Gehinom, and gives us pleasure in this world and in the World to Come.
Shabbos in Tefillah
No jealousy amongst the angels
Vinosnim beahavah reshus zeh lazeh, and lovingly grant permission to one another. The Gemara (Shabbos 89a) states that when Moshe ascended on high to accept the Torah from HaShem, the angels protested. Moshe asked the angels, “do you have jealousy amongst yourselves?” The virtue of the angels is that they are not jealous of each other, so they can certainly lovingly grant permission to each other to sanctify HaShem’s Name. We should learn from the angels and improve our relationships with our fellow Jews. Once we love each Jew, we can unite to sanctify HaShem’s Name.
Shabbos Story
Not worth sleeping a lot every night
Rabbi Eliyahu Hoffman writes: The Rebbetzin of the holy Rebbe Reb Shmelke of Nikelsburg once came to her husband's contemporary, the Rebbe Reb' Elimelech of Lizhensk with a desperate plea: The doctors had warned her husband that he was sleeping far too little, and that his health was deteriorating as a result. Yet their warnings had fallen on deaf ears: Her holy husband absolutely refused to change his grueling schedule to allow for more sleep. It was a situation of pikuach nefesh, a question of life and death, she said. Perhaps, she pleaded, Reb Elimelech would be able to convince her husband to allow himself a little more rest!
Soon afterwards, Reb Elimelech arrived in Nikelsburg with a group of his disciples. They were told to go about arranging a seudah, a festive meal, in honor of the Rebbe Reb Shmelke. Reb Elimelech personally invited Reb Shmelke to the seudah, an honor which he could not refuse. At the meal, the Rebbe Reb Elimelech took out a bottle of very rare whisky, poured a glass for himself and for Reb Shmelke, and made a le-chaim. Reb Elimelech then seemingly sipped from his schnapps, as did Reb Shmelke. In truth, however, Reb Elimelech did not drink from his whisky, for it was spiked. Even a small amount was enough to put Reb Shmelke to sleep on the spot. Reb Elimelech had Reb Shmelke carried off to his home, where he was put to bed for the night.
The next morning, the Rebbe Reb Shmelke awoke, startled to have slept through the night, but with an invigorated spirit. Upon arriving in shul to pray, he was joined by a large group of Chassidim, who did not fail to notice the unusual energy of the Rebbe’s prayers. They too felt energized by the Rebbe's powerful spirit, and that day's Shacharis took on a special quality. Indeed, it is told that on that day, when the Rebbe reached the Shiras Ha-Yam, the Song at the Sea, the entire congregation was swept away by the powerful vision of the Jews crossing the Sea of Reeds with Moshe Rabbeinu at their helm, to the extent that Reb Shmelke actually picked up his bekitsche (traditional chassidic coat) as he stepped into the raging waters. The Chassidim too followed suit. This was not pretentiousness - that day they truly satisfied the obligation of our Sages that, “Each person should imagine that he himself was redeemed from Egypt.”
That evening, the Rebbe again sat with his disciples. When Reb Elimelech arrived, a place was made for him at the head-table, next to the Rebbe. Once seated, Reb Elimelech again took out his now infamous “bottle,” and poured a glass for Reb Shmelke. “Perhaps you think,” said the Rebbe, “that I am a fool? It was enough that yesterday you robbed me of my entire night. I can’t recall ever spending a whole night sleeping. Mark my word: I’m not going to make the same mistake twice!”
“But the Rebbe himself saw,” argued Reb Elimelech, “the power of his tefillos (prayers) this morning. We all felt as if we were truly traversing the Sea of Reeds!”
“Indeed,” said Reb Shmelke, “when Shmelke spends all his nights immersed in Torah study, and once in his life he sleeps through the night, that indeed was a wonderful experience. But can you imagine what would become of Shmelke if he will begin to allow himself ‘a good night’s sleep’ every night? Shmelke will become just another farshlufenne Yid (sleepy Jew)!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 28
Shabbos is a day for the living
In this chapter we learn how Shaul feared the Plishtim who had mobilized their army to battle the Jewish People. Shaul disguised himself and sought out a female necromancer who raised up Shmuel from the dead. Shmuel informed Shaul that his kingship would be torn from him and given to Dovid. Furthermore, Shmuel informed Shaul that the Jewish People and Shaul would be delivered into the hands of the Plishtim and Shaul and his sons would die. The Gemara (Sanhedrin 65b) states that proof that Shabbos exists in the world is because a necromancer cannot raise up the dead on Shabbos. Perhaps the deeper meaning of this statement is that Shabbos is the life of the world, and the dead do not take part in Shabbos in any form. Similarly, the Gemara (Ibid and Rashi ad loc) states that the wicked are not punished in Gehinom on Shabbos. This statement also implies that Shabbos is for the living and the holiness of Shabbos even extends to those who are no longer alive.
Shabbos in Agadah
Shabbos is the marriage of HaShem and the Jewish People
The Medrash states that the idea that HaShem only gave the Shabbos to the Jewish People can be reflected in a parable of the king sitting with the queen and a commoner passes in between them. The commoner would certainly be put to death. Similarly, a gentile who observes the Shabbos is liable the death penalty, as he is attempting to place a barrier between HaShem and the Jewish People. The Sfas Ems (Beshalach 5637) explains that the six days of the week are a cloak in time as each day has an influence even for the nations of the world. Shabbos, however, is sanctified, similar to the concept of kiddushin, where a man takes a wife and she is now forbidden to all other men. Thus, Shabbos does not have an outer cloak. Rather, Shabbos only contains holiness, and only the Jewish People, who are able to cleave to the “body of the king” received the Shabbos. It was for this reason that that the Jewish People could only receive Shabbos after being liberated from Egypt, as their souls were then purified and they were then deserving to accept the Shabbos.
Shabbos in Halacha
Insulating with a heat-retaining material
Most materials that one wraps around a container of hot food only serve to retain the heat of the food or to slow its cooling process. Materials like cloth, aluminum foil, paper, wool, cotton and the like are referred to as davar shemamid hevel, heat-retaining substances. One can wrap a pot of hot food in heat-retaining material on Erev Shabbos. On Shabbos, however, one is prohibited from insulating a pot of food with such material. One cannot even enclose completely on Shabbos a pot that that was partially insulated in such material Erev Shabbos. It is for this reason that one is permitted to wrap a pot in a towel or blanket prior to Shabbos so that it will remain warm for the Friday night meal. A pot left unwrapped prior to Shabbos, however, cannot be insulated on Shabbos.
Shabbos Challenge Question
Last week we posed the question: what is the source for eating meat of an animal on Shabbos? The Rambam (Hilchos Shabbos 30:10) writes that eating meat and drinking wine on Shabbos is deemed to be delighting in the Shabbos. The Pinei Menachem suggests that the source for eating meat of an animal on Shabbos is because the Gemara (Shabbos 119b) states that the household of Rabbi Abbahu would slaughter a calf at the conclusion of every Shabbos and Rabbi Abbahu would eat one of its kidneys. When Rabbi Abahu’s son grew up he asked why an additional calf had to be slaughtered after Shabbos, especially for the Melaveh Malka, when they could instead save the kidney from the calf that they regularly slaughtered for their Shabbos meals. His advice was well taken, and a bit of the Shabbos meat was set aside for the Melaveh Malka. However, a lion came and devoured the calf, so that nothing was gained by the suggestion. The Pinei Menachem infers from this episode that it was the custom to eat meat of an animal on Shabbos.
This week’s question is, why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? 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 Beshalach 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
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