שבת טעם החיים
שמיני עצרת-שמחת תורה-וזאת הברכה תש"ע
Shabbos: Ta’am HaChaim Shemini Atzeres-Simchas Torah-Vizos HaBracha 5770
Sukkos and the World to Come
Introduction
Sukkos is coming to an end, but just as we bid farewell to the Sukkah, we welcome in the festival known as Shemini Atzeres. What is the significance of Shemini Atzeres and who does this special day connect to Sukkos? The Gemara (Sukkah 55b; see Rashi Bamidbar 29:35 and 36) states that Shemini Atzeres is akin to a king whose servants make the king festive meals for seven days. When the festivities come to an end, the king requests from his friend to him to stay as his departure is too much to bear. The king then requests that the man should make a small feast so that the king can benefit from him. Let us understand the message contained in this Gemara. The Gemara is stating that following the seven days of Sukkos, we wish to depart and HaShem begs us to stay. Thus, HaShem gave us the day of Shemini Atzeres so that we could spend more time with Him, so to speak. How do we understand the concept that HaShem desires that we stay with Him an extra day? Why did HaShem not instruct us to celebrate the festival of Sukkos for eight days and then there would not have been a need to remain another day?
Shemini Atzeres stands on its own
It is told that the Satmar Rebbe, Rav Yoel Teitelbaum, zt”l was experiencing pain in his feet on Sukkos. Yet, to the surprise of his followers, when Simchas Torah arrived, the Rebbe was dancing energetically. A Chasid queried the Rebbe as to this transformation, and the Rebbe replied, “Shemini Atzeres (and Simchas Torah) regel bifnei atzmo, Shemini Atzeres is a festival of its own. The Rebbe was making a play on the word regel, which literarily means foot. This incident sheds light on what is occurring on Shemini Atzeres. Sukkos is a time of joy, but after seven days of basking in HaShem’s Presence, we are eager to get back to the regular way of living. HaShem therefore requests of us that we do not depart so hastily and we spend another day with Him.
The last day of Sukkos and Shavuos are referred to as Atzeres
It is fascinating to note that the last day of Sukkos is referred to as Shemini Atzeres and the festival of Shavuos is referred to as Atzeres. What is the association between these two seemingly unrelated holidays? It is said (Devarim 33:3) af choveiv amim kol kedoshav biyadecha viheim tuku liraglecha yisa midabrosecha, indeed, You loved the tribes greatly, all its holy ones were in Your hands; for they planted themselves at Your feet, bearing [the yoke] of Your utterances. Regarding the words viheim tuku liraglecha, Rashi writes: they are pushing and gathering under Your shade. The Targum renders the translation of these words to be: and they are guided under your clouds. These explanations clearly allude to the idea that HaShem led the Jewish people in the Wilderness under the protection of the Clouds of Glory. It is precisely this miracle that we commemorate by sitting in the Sukkah for seven days. [It is noteworthy that the words viheim tuku liraglecha equal in gematria the word Atzeres (760, as Shemini Atzeres is a regel by itself]. Subsequent to receiving the Torah, it is said (Bamidbar 10:33) vayisu meihar HaShem derech sheloshes yamim, they journeyed from the Mountain of HaShem a three-day journey. Tosfos (Shabbos 16a s.v. puranus) quotes the Medrash that states that this verse teaches us that the Jewish People ran away from HaShem like a child running away from school. This, then, is the clear association between Shavuos and Shemini Atzeres. We can suggest that Shavuos is referred to as Atzeres because Atzeres means restrain. The message of Shavuos is that it is not sufficient to just receive the Torah. A Jew must remain connected to the Torah and not seek to flee from the acceptance of Torah and mitzvos. Similarly, following the seven days of Sukkos, we need to restrain ourselves from fleeing, so to speak, from HaShem’s Presence. It is for this reason that HaShem supplicates the Jewish People to remain one more day in His Presence.
Shemini Atzeres is for our benefit
We can now understand why HaShem did not merely instruct us to dwell in the Sukkah for eight days. Rather, HaShem instructed us to dwell in the Sukkah for seven days. When we begin to feel like it is too much for us, HaShem requests that we stay on another day. This extra day is for our good. In this way we will be cognizant of the fact that basking in HaShem’s Present is the will of HaShem and is for our good.
The Shabbos connection
The Gemara (Avoda Zara 3a) states that in the future the gentiles will seek to accept the Torah and HaShem will offer them to perform the mitzvah of Sukkah. The gentiles will then build their Sukkahs and HaShem will create an intense heat. This heat will cause the gentiles to kick their Sukkahs and reject the mitzvah. The Gemara finds proof for this in a verse that states (Tehillim 2:3) ninatka es mosroseimo vinashlicha mimenu avoseimo, let us cut their cords and let us cast off their ropes from ourselves. It is noteworthy that the word mosroseimo equals in gematria the word Atzeres and 8 (768), as the gentiles will demonstrate that they cannot tolerate being in HaShem’s Presence for the extra day which is reflected in Shemini Atzeres. Indeed, the Sfas Emes writs that Shemini Atzeres is akin to the World to Come. Furthermore, HaShem chose us as His beloved nation, and every Shabbos HaShem affords us a glimpse of the World to Come. HaShem should allow us to merit basking in His Presence, and we should embrace this opportunity at every possible moment.
Shabbos Stories
The lost Torah Scroll
The little kids quickly formed a train, each with his hands on the shoulders of the boy in front of him. They lurched into motion, running madly around the periphery of the shul as throngs of people danced in concentric rings around the bima. Some carried Torah scrolls, adorned in silver crowns and velvet finery. Others carried their small children on their shoulders. As one song ended, another one caught on, and no one wanted to stop.
Observing the action was a girl name Rachel, one of a group of teenage girls who were guests at the home of Rabbi Benzion Klatzko. Dressed in her fashionable best, she watched the frenetic scene with glee; this was an experience unlike any she had encountered thus far in Judaism. To Rachel, the spirit of the night was an injection of life itself, a salve for her ailing soul.
All at once, Rachel's snapped into sharp focus. Their host, Rabbi Klatzko, stood up on a chair in front of the bima, clutching a miniature Torah scroll in his hands. He had a story to tell, and the men, women and children packed into the shul were eager to hear it. Rachel strained to hear every word of the tale, for she knew that it would speak to her.
“Every week, in my home, I have the privilege of hosting about 30 to 40 people for Shabbos meals. Most of them are college students who are Jewish but have never had the chance to experience a Shabbos. They come from all kinds of backgrounds and all kinds of places across the country, and they join together at my home and get a taste of what Shabbos is about.
“The only thing is, many of them are uncomfortable about going to a traditional shul. They'd rather stay at my house and wait until I come home. The drawback to that is that they never have the chance to see the beauty of a real Shabbos davening. So I decided that the best thing to do would be to buy my own Torah scroll and ark for my living room. That way, I could have the davening at home, and they could take part in it and still feel comfortable. Plus, it would give many of them a chance for an aliyah, some who haven't had one since their bar mitzvah. And there are those that didn't even have a bar mitzvah and have never been called up to the Torah in their lives.
“The question was, how would I ever find a kosher Torah scroll at a decent price? And an ark would also be a big investment. So it seemed that, short of a miracle, my idea would be impossible to pull off. However, G-d doesn't just perform miracles for you. You have to do your part and hope that He will take care of the rest.
“So I opened up the papers and looked around to see if anyone had a Torah scroll for sale. And believe it or not, someone did. I immediately called the number and on the other end of the phone was an elderly man who said he had a very small Torah scroll that he was selling. It was 11 inches tall.
The Torah scroll had been sitting in his closet unused for 50 years.
“I asked him where he got it, and he told me that his father had been a rabbi of a shul in the Catskills which eventually died out. They auctioned everything off, and the Torah scroll was the only thing they kept. It had been sitting in his closet unused for 50 years, and now he felt it was time to sell that as well.
“Although he wanted quite a bit of money for it and the price was a bit steep for me, I told him that I would like to take a look at it. He agreed to come to my home to show me the Torah.
“A few days later Mr. Foreman came. He showed me a beautiful Torah scroll - over 200 years old but in perfect condition. He asked me why I needed it, and I explained about my Shabbos guests and my idea to enable them to daven at my home, where they would be comfortable.
“He stared at me for a moment, seeming much moved by the idea that this Torah would help people come closer to Judaism. All of a sudden, he started crying -- I mean really crying with tears streaming down his face. I was trying to get him to talk, but he literally couldn't get any words out. Finally, he explained. He had drifted away from Judaism and married a Buddhist woman. This Torah scroll was his only connection, and at this point, he felt so cut off that he thought he might as well sell it. But when he found out that this Torah would help reconnect people to Judaism, he wanted to give it to me as a gift. In this way, he felt he would perhaps have the merit to be reconnected too and find his way home at last.
“I didn’t know what to say, but I certainly appreciated his incredible gift. I realized that this was a Torah that had been basically homeless for the past 50 years. There was no one to read it, hold it or keep it properly, and now G-d gave the Torah a home, and would hopefully bring this lonely Jew back in the near future as well.
“Now, what about an ark? That’s a story of its own. I found an online ad for an old Jewish artifact, a Jewish chest. The sellers weren't Jewish, but they had bought it from a priest who told them it was of Jewish origin.
On top of the ark was a large cross. I almost fainted.
“When I opened the online pictures of the chest, I saw before me what seemed to be a beautifully crafted ark. It was small, so it wouldn't be able to hold a regular sized Torah, but would be perfect for the Torah we had. But when I viewed a picture of the top of the ark, I almost fainted. There was a large cross attached to it. All of a sudden, I was not at all sure that this was an item of Jewish origin.
Suddenly I noticed a small plaque at the bottom of it. I asked the sellers to send me a photo of the plaque which appeared to have Hebrew writing on it. They sent me a picture where there was a clear inscription in Hebrew that said “Behold, the guardian of Israel neither sleeps nor slumbers” (Psalms 121), which proved that the item must be Jewish. The cross upon closer examination, they said, was a separate piece that had been attached. I realized that the priest who bought this ark must have made that addition. I was deeply moved, and was certain that the hand of G-d was clearly guiding me.
“I bought the ark and had it delivered to my home. The cross was removed and I marveled at the verse that was inscribed. I have never seen this particular verse inscribed on an ark before. And I realized that there was a message here. It was as if G-d were saying that although this ark was lost for many years, He would never forget about it. He didn't rest until it finally was brought home to Jewish hands.
“My dear friends, look at what we have here. A Torah that was neglected for so many years was finally given a home in an ark that had been used by a priest. Yet the message was clear that G-d would never give up on them. He had not forgotten about this lost ark and Torah scroll, and finally the two of them were brought together and can now be used to bring young men and woman back to their Father in Heaven as well.
“This Torah has not been danced with for over 50 years, and now we have the chance to welcome it home. Let's give it the welcome it deserves.”
As if on cue, the entire shul erupted in singing and dancing. The tiny Torah scroll was in the center of it all, soaking up the overflowing love and honor it had been missing for decades. It was no longer locked away, unused and untouched on this holiday meant for rejoicing. It was where it belonged, in the center of it all
Later that night, Rabbi Klatzko brought the Torah home and secured it inside the ark in his living room. To Rachel, it was not just the sense of tranquility and warmth that Rachel relished. It was the awesome, indescribable feeling of this unique Torah scroll.
The meal ended late, and at last, the contented but exhausted group headed to their rooms for a night's sleep. Rachel, lay in bed, eyes wide open, with the sound of her heart beating in her ears. She waited a long time, perhaps an hour or more, until she was certain that no one in the house remained awake. She slipped out of bed and tip-toed into the living room. There stood the ark, as if it had been waiting for her.
There, she spoke her heart to G-d, praying that the sweetness of this home would be hers, in her own life, some day. These were the first prayers her lips had uttered for many years. The bitterness of her own family home – the constant fighting, the blame and anger, the storm clouds that threatened to blow through the front door at any moment – had acted like a razor-sharp wire-cutter, severing her connection to G-d. Here at the Klatzko’s home, she could feel the connection being mended; the power was sputtering back into her being, and once again beginning to flow.
Recalling the Torah scrolls’ exile, she thought of herself. “My dear, holy Torah scroll, you know what it's like to be neglected. You know how it feels to live with people who don't see the beauty in you and don't understand what you are worth. I've lived that way my whole life, but you've lived like that so much longer. Fifty whole years you stood there and no one kissed you or carried you or looked inside you to see what was there. But you’ve given me hope, because even after 50 years, look what happened! Look what a night you just had! Everyone hugged you and kissed you. Everyone wanted to dance with you. You were the star of the show. The Almighty doesn’t sleep. He keeps watch over His people, and He’s keeping watch over me.
“Please, G-d, I’m begging you, may I be like this Torah scroll. I know there is still holiness in me. Please let me hold onto it, just like this Torah did. And when the time is right, bring me a husband who will honor me and love me the way a wife should be honored. Let me have a home that’s happy, and holy, and full of children and guests and kindness, just like this home. Please, G-d, find me, too, and bring me home.” [Reprinted with permission from www.Aish.com.]
False Testimony
There were once three men, and their names were Reb Ezriel, Reb Anshel, and Reb Eliezer. The three were partners in a business. Reb Ezriel bought feathers and hides from Russia and Reb Anshel bought similar merchandise from Galicia. The third partner, Reb Eliezer, who was the son of the Belzer Rebbe, Reb Sholom, arranged financing for their ventures and kept the books, auditing all the expenses and income of their various transactions.
For some time, all was well. Then, for some unknown reason, Reb Ezriel and Reb Anshel asked Reb Eliezer if they could see the books.
“We would like to know where we stand,” they said. Reb Eliezer, however, refused to show them the ledgers, so the two decided to go to his father, the Belzer Rebbe, with their complaint and to see if he could adjudicate the matter.
“I cannot be a judge in this matter,” the Rebbe told the men. “I am the father of the accused and I am therefore invalid to judge.”
“Even so,” the two partners assured him, “we trust your decision even though you have an interest in the matter.”
“Very well,” said the Rebbe. “But it is late, just before Minchah and there is no time to hear all the details. For now, let me quickly tell you a story that relates to this situation.
The Rebbe began, “There were once two brothers, one rich and one poor. The rich brother had a daughter who was of marriageable age, and the poor brother had a son who was a fine Talmud Chacham of the same age. It seemed natural, therefore, that when the rich brother had rejected the many offers of marriage for his daughter, the shadchan (marriage broker) urged him to take his nephew, (the poor brother’s son) as a son-in-law. The rich brother agreed and the two were married.
The young man, Yisroel, soon found life under his father-in-law’s roof very uncomfortable. Neither his wife nor father-in-law appreciated his occupation with Torah study and would have preferred that he involve himself in business. The situation became tense, so Yisroel decided to leave and become a melamed (teacher), for the sake of peace for all involved.
Yisroel traveled far, to an isolated village and there became the melamed for the children of a chassid of the Baal Shem Tov. In time, the chassid took a trip to visit his Rebbe.
Just as he was about to depart with a group of other chassidim, Yisroel asked: “Can you kindly mention me to your Rebbe? I have a difficult personal matter that is a great burden. Perhaps the Baal Shem Tov will have some advice for me.”
Yisroel’s employer did indeed mention his name to the Baal Shem, and returned home with an urgent message. "As soon as we mentioned your name to the Rebbe, he became quite upset. He told us to advise you to immediately return to your home. The Rebbe’s words were, ‘Reb Yisroel's return involves a serious matter regarding his wife.’' We didn’t even know you were married?”
“It is a painful story so I did not share it with you,” he answered.
Yisroel was skeptical. He questioned the Chassidim, “How would the Rebbe know of me? How does he even know I’m married?” “Never mind,” they insisted. “If the Baal Shem Tov was so adamant about your returning home, you must do as he says. He told us that he looked at the root of your soul and found a danger present. You must not delay. You should leave immediately.”
“How can I go home?” Reb Yisroel answered. “My belongings are here and besides, I don’t have any money for the journey.” The chassidim wouldn’t take ‘no’ for an answer. They all quickly contributed funds to hire a wagon and driver to take Yisroel home and helped Reb Yisroel gather his few belongings and load the wagon.
“What am I doing?” he thought to himself as the wagon bumped along the dirt road. “I wonder if the Chassidim were just trying to get rid of me. I wonder if they even mentioned my named to the Baal Shem Tov. How could he know about me?” Such thoughts filled his mind as he traveled. He had thoughts of stopping the wagon and turning around, but the urgent words of the Baal Shem Tov disturbed him greatly. Finally he arrived at his hometown. As the wagon came to a stop in front of his house, he hesitated. He finally summoned the courage to knock on the door. A strange man answered the door. “What do you want?” the man asked. “Is Reb Yisroel’s wife at home?”
“She is no longer Reb Yisroel’s wife, and she doesn’t live here. In fact, she is planning to get married in two days.”
Reb Yisroel was shocked. He had never divorced his wife. How could she get married again? He now understood the urgency of the Baal Shem Tov's words. The first thing he must do was to prevent his wife from marrying another man. But how? Reb Yisroel went to the Beis Medrash and sat down to think. As he sat, he overheard several of the local beggars talking about the impending wedding. “I can’t wait for the feast. It will no doubt be lavish because the bride’s father is certainly rich.”
Yisroel then knew what he had to do. He went immediately to the town Rabbi's home. He related his story, insisting that he had never sent his wife a divorce.
The town Rabbi did indeed remember and he believed Yisroel. “Please stay here while I go to your father-in- law and discuss this matter.”
Reb Yisroel’s father-in-law had been deceived by an unscrupulous, traveling darshan (speaker). The darshan had come to town and realized the rich man's great despair because his daughter had been deserted by her husband. So he approached the girl’s father and said, “In my travels, I’ve met your son- in-law and we became friends. I’m quite sure that I can get him to divorce your daughter. Just give me power of attorney to act on your behalf and I will take care of everything.”
“That would be wonderful! And you can be sure that I will pay you well for your kindness,” the rich man told the darshan.
The darshan quickly traveled to another small town some distance away, where he was not known. There he found three men of questionable character and honesty who were willing go along with his ruse for a profit. The darshan then went to a Bais Din (Jewish court), claiming that he had recognized a man at the local inn who was sought for abandoning his wife. “His name is Yisroel and he refuses to give his wife a divorce. Her father has asked me to force him to give a divorce at any cost.”
The Bais Din was convinced by the darshan’s story. They had the man in the inn (one of the three conspirators) apprehended and brought before them. After some “coaxing,” the man admitted that he was the husband that had deserted his wife. Then, the two false witnesses (the other two conspirators) were brought to testify that they also knew the man to be the alleged Yisroel, the runaway husband of the rich man's daughter. The Bais Din managed to extract a divorce, which they gave to the darshan, having the power of attorney of the rich man.
The darshan returned to the rich man with the prized bill of divorce.
“How can I repay you for all your efforts?” the rich man asked.
“I do not want any money,” said the darshan. “I was just doing a kindness. However, I would appreciate the opportunity to introduce an eligible young man to your daughter. That is all I ask.”
The eligible young man just happened to be the darshan’s son, and he made a favorable impression on the family. The wedding date was set and plans were made.
Once the real Yisroel spoke to the town Rabbi, the Rabbi accompanied by the local police, marched to the rich man's home. The Rabbi explained Yisroel's story and accused the darshan and his son of fraud. The police promptly took the two scoundrels to jail. The rich man realized that he had been deceived but was very happy that the plot has been foiled in time. Yisroel found that his wife had meanwhile deeply regretted her unloving behavior towards her husband, and she begged Yisroel remain as her husband.
“And,” concluded the Belzer Rebbe, “they did live happily thereafter. Do you know why I told you this story?” he asked the two men before him. “You, Reb Anshel, and you, Reb Ezriel, were the two brothers and my son Eliezer was Reb Yisroel in a former life. You two owe him a great deal for the shame and discomfort he suffered. I suggest that you increase his share of the earnings and I am sure he will show you the books.”
The People Of Brisk Wait For The Rav To Start Kol Nidrei
One Yom Kippur as the people of Brisk waited to start the Holy Tefillah of Kol Nidrei, the Rav, Rav Binyomin Diskin the father of Reb Yehoshua Leib Diskin, was still not in Shul. This was very strange considering Rav Binyomin’s timeliness and his deep consideration for not causing Tircha DiTzibura.
The Gabbai was quickly dispatched to the Rav’s house to see what was causing the delay. Upon entering the house, the Gabbai was astonished to find Rav Binyomin sitting over a Mishnayos learning with his young son. “Moreinu ViRabbeinu,” said the Gabbai, “The whole tzibbur is waiting for the Rav to start Kol Nidrei and he is sitting and learning Mishnayos with his little child?!”
Rav Binyomin burst our crying and he said, “I made a Cheshbon HaNefesh for the Yom HaDin and realized that I need many zechusim to be acquitted in my Din. I searched for a great mitzvah powerful enough to tip the scales all by itself and I could not find a better mitzvah that sitting and learning with my young child.”
Parshas Beshalach: Rav Asher’le MiRiminov - How A Man Supports His Wife
One time a Chasid and his despondent wife came to Rav Asher’le MiRiminov. The wife claimed that her husband did not make a decent living because he was so worried about onaah, accurate scales, and every other minute halacha. The wife complained that he had no right to be such a big tzaddik while his wife and children were starving.
Rav Asher’le MiRiminov answered that the obligation of supporting one’s wife is derived from the passuk (Beshalach 16:16), “Ish laasher biohalo tikachu,” each man should take Man back to his home. The Man in the midbar, said Rav Asher’le was acquired with pure righteousness without the slightest trace of impropriety. Similarly in a Kesuba it is written, “Viafarnes yaschi bikushta,” I will support you honestly. A man is not responsible to break or even slightly bend the laws of honesty and business ethics as the torah prescribes it, to support his wife. The extent of his effort and obligation is where the legal bounds are drawn. The rest is up to HaShem. (Iturei Torah) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim Shemini Atzeres-Simchas Torah-Vizos HaBracha 5770
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Wednesday, October 7, 2009
Thursday, October 1, 2009
Shabbos: Ta’am HaChaim Sukkos 5770
שבת טעם החיים סוכות תש"ע
Shabbos: Ta’am HaChaim Sukkos 5770
Sukkos and the World to Come
Introduction
It is fascinating that following Yom Kippur, we celebrate the festival of Sukkos. The Vilna Gaon maintains that the Jewish People in the wilderness receive atonement for the sin of the Golden Calf on Yom Kippur, and the building of the Mishkan commenced on Sukkos. Thus, the Clouds of Glory, which had departed because of the sin, retuned on Sukkos. In commemoration of the return of the Clouds of Glory, we celebrate the festival of Sukkos by sitting in a Sukkah. It would appear, however, that there is also a direct connection between Yom Kippur and Sukkos.
Sukkos protects us from the Evil Eye
One aspect of Yom Kippur that at times goes under the radar is the fact that after a day of judgment, we have been vindicated and HaShem has granted life. While this is certainly cause for celebration, and we rejoice on Sukkos, there is also reason to be concerned. We find that Avraham had brought his beloved son Yitzchak as a sacrifice at the Akeida (Binding of Yitzchak) and Yitzchak remained alive. The Rishonim write that Avraham was concerned that there would be an ayin hara, an Evil Eye, cast on Yitzchak. For this reason Avraham sent Yitzchak away. Some opinions maintain that Avraham sent Yitzchak to Gan Eden, and others maintain that he sent him to study in Yeshiva (Chizkuni Bereishis 22:19 citing Medrash HaGadol and Bereishis Rabbah 56:11. See also Daas Zekeinim MiBaalei HaTosfos Ibid). In a similar vein, subsequent to our miraculous existence following Yom Kippur, we reside in the Sukkah as an escape from The Evil Eye. Evidence to this idea is from the verses in Tehillim where it is said (27:1) LiDovid HaShem ori viyishi, by Dovid, HaShem is my light and my salivation. The Medrash states that the words “my light” refers to Rosh HaShanah and the words “my salvation” allude to Yom Kippur. Further on it is said (verse 5) ki yitzpineini bisukkoh biyom raah , Indeed he will hide me in His shelter on the day of evil. Perhaps this alludes to Sukkos, and it is referred to as the day of evil because of the Evil Eye that seeks to harm the Jew who was granted life on Yom Kippur.
The judgment on Rosh HaShanah is for an immediate taste of the World to Come
There is another aspect of Sukkos that is associated with Yom Kippur. The Gemara (Rosh HaShanah 16b) states that on Rosh HaShanah the righteous are written immediately in the Book of Life, whereas the wicked are written immediately in the Book of the Dead. Tosfos writes that life and death referred to in this Gemara refers to the World to Come. One must wonder, however, how it is possible that every year a person is judged heter he will receive a portion in the World to Come or not. Perhaps we can suggest that Tosfos is alluding to the festival of Sukkos, which is a semblance of the World to Come. Thus, the righteous are rewarded immediately following Yom Kippur with a semblance of the World to Come which is reflected in the festival of Sukkos.
The Shabbos connection
The idea of the World to Come is reflected in Shabbos, which the Gemara states is a semblance of the World to Come. Throughout the week we are under the influence of the forces of evil, and when Shabbos arrives, all harsh judgments depart. This year the first day of Sukkos occurs on Shabbos. We have a chance to reflect on our great fortune of meriting these two special days simultaneously, and HaShem should allows us to merit the coming of Moshiach and the life of the World to Come.
Shabbos Stories
Just one more blow
This is a heartwarming yet chilling story told by Rav Baruch Rabinovitch of Munkacs, son in law of the Minchas Elazar and father of the present Munkacser Rebbe about his late shver, zt”l, and his great Ahavas Yisroel despite his reputation as a "firebrand."
Reb Baruch had a son named Tzvi Nosson Dovid. The Minchas Elazar would call him Tzvi, whereas his father would call him “Dov’che.” He was named Tzvi after the Minchas Elazar’s father and he was named Nosson Dovid after Reb Baruch’s father. For various reasons, Reb Baruch was separated from his wife for a long period of time and he lived in Warsaw. The Minchas Elazar finally sent his daughter to go live with her husband in Warsaw, but after three months the Minchas Elazar became ill with cancer and he begged them to come back, which they did. Reb Boruch would say that his father in law loved his dear grandchild in an “exaggerated way,” considering that his daughter waited for a long time to have that first child. The Minchas Elazar would play with and spoil the child, and Hershelle would sit on his zeide’s lap at the tish.
In the final year of his life the Minchas Elazar took the shofar on Rosh Chodesh Elul and tried the horn to see if it was in OK condition. Hershelle was in the room at the time and the little boy was visibly excited with the shofar and its sounds. Hershelle asked his zeide for “noch ein blooz,” one more blast, to which his zeide gladly obliged. From then on, for the next month, this became a ritual. Every day the Rav would blow once just for little Hershelle. On Erev Rosh HaShanah Hershelle was there waiting his daily blast, but he was disappointed. “Haint iz Erev Rosh HaShanah, Haint bloozt men nisht, morgen vet men bloozen asach mool in shil,” his zeide told him (today is Rosh HaShanah, today we do not blow, but tomorrow we will blow many time sin shul). The child, however, knew no Chochmes. Hershelle kicked and screamed, telling his zeide “Nor Ein Blooz! Nor Ein Blooz!” (just one more blow, just one more blow). After a while his zeide had rachmones (compassion) on his favorite eynikel (grandchild) and he took the shofar and blew one blooz (blast).
The minhag in Munkacs was that the Rav spoke on Rosh HaShanah before Tekios. That year the Rav went up before the Aron Kodesh, opened the ark and said: “Ribono Shel Olam, Ich darf tshiveh tuhn, ich hub over geven af an halacha. (Master of the world, I must repent, as I violated the halacha). It is written that on Erev Rosh HaShanah one must not blow shofar. Nonetheless, I violated this halacha and blew shofar. The Minchas Elazar began to sob uncontrollably and called out: “Ribono shel Olam, do you know why I transgressed that Halacha? It was because my young grandchild lay on the floor and begged me and cried that I should only blow one blooz for him. My heart melted, and since I could not bear to watch him cry like that, I blew once for him. I did this despite the fact that I should not have. Tatte, how can You stand by and see how millions of your children are down on the floor and cry out to you, “Tatte eyn blooz -TeKa Bishofar Gadol LeChayruseynu (one blast, blow a great Shofar to heard our freedom). Perhaps the time is not right for it yet, as the time for Moshiach has yet to arrive, but your children cry out to you, how can you stand idly by?!”
When Reb Baruch told the story, he cried. Reb Baruch then recounted how at the time that the crowd cried along with the Rav, the Tekios were delayed, and for a long time they could not come to themselves, and loud wailing was heard throughout the shul.”
How much for the esrog and how much for the stereo?
Rabbi Yisroel Ciner writes: Rav Sholom Schwadron zt”l would tell the following story about Rav Levi Yitzchak, the Berditchiver Rav. (Found in “Around the Maggid’s Table”.) It offers a sharp insight into the way that our actions are assessed.
One Yom Kippur night, the crowd in the Berditchev shul (synagogue) waited for the chazzan (prayer leader) to begin the holy Kol Nidrei prayers. The Rav motioned to the chazzan, requesting that he wait. All quietly awaited the Rav’s signal to begin but he was immersed deeply in thought. The minutes passed by with people wondering why the Rav was waiting. He was clearly not yet ready to begin.
Soon he turned to his shamash (attendant) and asked if Muttel from the town of Zhitomer was there. All of those within earshot wondered what the Rav might want from Muttel. Scanning the large crowd, the attendant found Muttel, the plain, poor, simple Jew from Zhitomer, sitting off to the side.
“Yes,” the attendant responded, “Muttel is here.” The Rav asked that Muttel be summoned. As soon as Muttel was brought, the Rav began to question him. “Tell me, don’t you live on the land owned by Vladik (a gentile landowner)?” “Yes,” answered the surprised Muttel. “Does Vladik own a dog?” continued the Rav. “Yes,” answered Muttel again, wondering what this information had to do with the Yom Kippur prayers. “Do you know the amount of money that he spent on the dog?” persisted the Rav. “I do,” said Muttel. “He always brags that he spent four hundred rubles to acquire that rare dog.” The Rav was thrilled. “Four hundred rubles? That’s fantastic!” To the astonishment of all those assembled, the Rav, having been supplied with this information about Vladik’s dog, was now ready to begin Kol Nidrei. He motioned to the chazzan to begin.
After the Tefillos (prayers) were completed, a group approached the Rav inquiring about his discussion with Muttel. The Berditchiver smiled and explained. “This year, an incident occurred which troubled me. A poor teacher came to Berditchev from a distant town. Being in debt, he was planning to tutor children, save the money and then return home to pay his creditors. He was here for almost a year and he earned the money he needed and began his return trip. One fateful night, as he slept at an inn, the bag with his hard-earned money was stolen. In the morning, when he realized what had happened, he broke down in tears. A whole years worth of effort had been stolen. Staying at the same inn was Vladik. Hearing the heart-wrenching cries of the teacher he inquired as to what had happened. Upon hearing the story, he approached the teacher, asking him how much money had been stolen. Hearing the sum of four hundred rubles, he immediately removed that amount from his wallet and handed it to the amazed and thankful teacher.
“As we were about to start Kol Nidrei, that incident worried me. How could we hope that HaShem would view us favorably? Who amongst us had performed an act as generous and kind as that of Vladik?
“Then I remembered the dog. I had heard that he had spent a large sum on a pet but I didn't know how much. When Muttel told me that it had been four hundred rubles, I was at ease. That amount clearly didn't mean all that much to him. His helping the teacher was an act of kindness but not an act of sacrifice. I felt we could start Kol Nidrei.”
Rav Sholom then continued. “We’re proud when we spend $50 on an esrog, or we give $250 to tzedakah, or we spend $500 on Tefillin. Beautiful! But how much was the stereo? How much was the computer? Perhaps the money spent on the mitzvah wasn't really the sacrifice that we believed it was. If we spend freely on our material objects then we must also spend freely on our spiritual objects.”
An Esrog from Gan Eden
Rabbi Ciner writes further: On the first morning of Sukkos Rabbi Elimelech of Lizhensk was intrigued by a scent in the shul’s air. After the Tefillah, he began to investigate the esrogim of the congregants. He wasn’t at ease until he had smelled the small, simple esrog of a stranger sitting in the corner. "Where did you acquire this esrog? It has the scent of Gan Eden (the Garden of Eden)!
The guest hesitantly told the following story. “I don’t make a lot of money but every year I save enough to buy an expensive esrog. This year, I took the fifty gulden I had saved and traveled to Lemberg in search of a beautiful esrog. At one of my lodgings, I heard a commotion downstairs. A burly man was begging the innkeeper to help him. He was a wagon-driver and his horse had broken his leg. The innkeeper had a horse for sale for fifty gulden which was far beyond the means of the wagon-driver. I approached the innkeeper and offered to pay him forty five gulden for the horse. He agreed and I handed the reins over to the wagon-driver. With the remaining five gulden, I could only afford this small, simple esrog.”
Rabbi Elimelech now understood why the scent of Gan Eden was emanating from this esrog. He requested to hold such an esrog for a few moments.
He named her Lulava
Rabbi Ciner writes further: “In the Footsteps of the Maggid” tells of Rav Shammai, the head of the Chevra Kadisha (Burial Society). Whereas, outside of Eretz Yisroel, the Chevra Kadisha is primarily busy with the taharah (purification) process performed before burial, here in Eretz Yisroel, their duties also include gathering the remains of terror and battle victims and giving them a proper and dignified burial.
The story took place during the Yom Kippur war, when we were caught by surprise and attacked by Arabs on all fronts. For days after Yom Kippur and during Sukkos, Rav Shammai and his assistants would travel throughout the Sinai desert and southward toward Suez where they caringly tended to the bodies of the fallen.
On Sukkos, he had with him in his jeep his siddur (prayer book), his tallis (prayer shawl), his Tehilim (Psalms), his Lulav and his esrog. At every base, soldiers of all backgrounds would beg him to allow them to use these. He would stay as long as he could, sometimes delaying his scheduled departure for hours. Eventually, however, he had to tell the disappointed young men still in line that he needed to move on. He had been summoned elsewhere.
On the last day of Sukkos, Rav Shammai and his assistants were near the Suez. As he approached a newly constructed army base in the wide open desert, it occurred to him that, since he had already prayed with his lulav and esrog on that final day of Sukkos, he could leave them in the army base if he'd be summoned elsewhere.
Shortly after Rav Shammai arrived, a long line of soldiers began to form, awaiting their turn to use his lulav and esrog. As a crowd began to assemble, a young non-religious soldier, driving an ammunition truck, was making his way southward. Noticing a large crowd, he got out of his truck and made his way on foot to where the soldiers had assembled.
He came closer and asked what the commotion was all about. Another soldier explained to him that Rav Shammai had come and the soldiers were all waiting for an opportunity to use his lulav and esrog. The driver didn’t seem too interested in waiting around, but when one of the soldiers mentioned that it was the last day to perform the mitzvah, he decided to wait on line.
His turn arrived after a short period of time. Just as he was gingerly holding the lulav and esrog, a bomb tore into his truck. It exploded and set off multiple explosions of the ammunition on board. The blasts were so powerful that a crater was formed in the ground where the truck had been parked. Not even a shard of metal could be found from the demolished vehicle.
Three months later, Rav Shammai read a short notice in the army newspaper. This driver's wife had given birth to a girl. The announcement included a statement by the new father. "I believe with every fiber of my being that I am alive today and I merited to see my new daughter only because of the mitzvah I was doing at the time that my truck was bombed.” In thanks to HaShem he named his daughter Lulava. [Reprinted with permission from www.Torah.org]
An Esrog For Your Wife?
Rav Shalom Eisen, zt”l, was a Dayan and moreh tzedek in Yerushalayim more than fifty years ago. He was also known as an expert in the kashrus and hiddurim of esrogim and lulavim. As each Sukkos approached, hundreds of people would appear at his house to show him the arba minim which they purchased.
One year, an avreich approached him with a beautiful esrog, mehudar in all its aspects, to receive R’ Eisen’s approval. R’ Eisen examined it and then shook his head and said, “This esrog is not for you.” The avreich was astounded. He had delved into the halachos of the arba minim, and had spent a considerable amount of time purchasing such a mehudar esrog. Why was Rav Eisen telling him that this esrog was not for him?
He asked Rav Eisen, “Is there an halachic problem with this esrog? Instead of answering him, Rav Shalom asked him a question, “What do you do?” The avreich answered, “I learn in a kollel here in Yerushalayim.” “How much do you get paid?” The avreich answered him, and told him the exact amount of money he received from his kollel. “And how much are they asking for this esrog?” inquired Rav Shalom. The avreich answered that they were asking a considerable amount of money.
Rav Eisen said, “This is what I thought from the beginning. You are right; the esrog itself is mehudar. But if you listen to me, I would advise you to purchase a cheaper esrog, and with the remaining money, purchase something for your wife likvod Yom Tov. This is true kavod Yom Tov.” (Chayim Sheyash Bahem)
Rav Chaim Kanievsky - Before You Can Build A House
A young lady learning in a seminary in Binei Brak once came to the house of Rav Chaim Kanievsky for advice for herself and for her entire class. The girls in the class had gradually realized that something strange was happening with their class. Despite the fact that the girls were all of marriageable age and had long since started dating, not one of the girls from the class had become engaged. The girls’ friends from different classes or schools were beginning to marry and establish homes, but their class seemed to be stuck. The girls wanted to know what Rav Chaim’s opinion was on this, and what he advised them to do.
Rav Chaim said that since this phenomenon was affecting the entire class then it must have been a “group sin” and it was necessary for the class to contemplate what the sin was. He said that the two possibilities were that they insulted either a teacher or one of their peers.
The girl consulted with her classmates, and after discussing the issue, they reached the conclusion that they had not insulted any of their teachers, but it was very likely that they had hurt one of their peers.
One of their peers had an awkward appearance, and it was possible that the girls had treated her differently due to her appearance. No one had deliberately hurt her, but it seemed that her feelings had been hurt. The girls of the class sent a messenger to her with a request that she forgive them. However, to their surprise, the girl sent back a message that she does not forgive them!
The girls in the class realized that she had been seriously hurt, and the entire class decided to go to her house to appease her. While they were there, they promised her that they would personally become involved in finding her a suitable shidduch. A father of one of the girls also promised to pay the girl’s shadchunus fee up to a thousand dollars.
The girl was impressed by the girls’ effort and sincere teshuvah, and forgave them with a complete heart. Two weeks later, four of the girls were on their way to becoming engaged! (Barchi Nafshi)
Rav Elyashiv - 30 Minutes On Yom Kippur
When the family of Reb Elyashiv was sitting shiva for Rebbetzin Elyashiv, a Canadian Jew came to be menachem avel. He told them he came especially to be menachem avel as a sign of gratitude to Rebbetzin Elyashiv for helping his family during a painful and distressing period.
The man related that one of his daughters had veered from the path of Yiddishkeit, and abandoned every vestige of Jewish life. Eventually, she did the worst possible thing, and actually married a non-Jew. "Every effort we made to convince her that she shouldn't do this horrible thing fell on deaf ears," said the father. He added that he felt responsible for her descent, since it happened after he decided to leave Eretz Yisroel and move to Canada because of his difficulty in earning a living.
His daughter left Canada, and moved with her husband to Switzerland. Eventually, their marriage soured, and she and her husband separated. This took place at the beginning of Chodesh Elul. Immediately after Yom Kippur, the daughter suddenly died. The Rabbanim in Switzerland refused to bury his daughter in a Jewish cemetery since for years she had lived as a non-Jew in all respects.
The father continued his story in a broken voice, "I called Rebbetzin Elyashiv and requested that she ask Reb Elyashiv his opinion on the matter. R' Elyashiv asked what my daughter did on the last Yom Kippur of her life. I asked around the community in Switzerland, and I found out that she spent a half hour in shul that Yom Kippur. When Reb Elyashiv heard this, he paskened that she could be brought to kever Yisroel. The fact that she was in shul on Yom Kippur proved that her neshama was connected to the Jewish nation, and identified with the yearning for teshuva which Yom Kippur represents. (Aleinu Lishabeiach)
Rav Ezra Attia And The Unlikely Bird's Nest
One day, Rav Ezra Attia, the Great Rosh Yeshivah of Porat Yosef (1885-1970), was giving over his daily shiur in Gemara to a group of talmidei chachamim and balabattim. The shiur that day was on Maseches Chulin, and the discussion was on the mitzvah of shiluach haken -sending the mother bird away before taking her eggs. Rav Ezra quoted the Gemara in Chulin which questions what procedure to use if one finds a nest on the head of a person. One of the participants commented in a scornful voice, “What kind of Gemara is this? Why does the Gemara discuss such an implausible scenario?”
Rav Ezra answered firmly, “Whatever is written in the Gemara is kodesh, and we are forbidden to doubt any of it, chalila.” The man remained silent, but it was apparent to the others that he was not satisfied and was skeptical of the relevance of this Gemara.
Suddenly, one of the rav’s talmidim, who had been absent for an extended time, entered the room. Rav Ezra greeted him warmly, “Sholom Aleichem! Where have you been? We missed you!” The talmid answered, “I was traveling for business reasons. Actually, I was in India - which is quite an interesting country.”
Rav Ezra queried, “What’s so interesting about it?” The talmid replied, “I saw strange things there that I’ve never seen anywhere else. Once, I actually saw a man sitting completely still under a tree with his arms folded. He sat in that position for three days, and on the third day, a bird landed on his head and started to construct a nest in his hair.”
“He didn’t send the bird away?” “No. He continued sitting in the same position without moving.” Rav Ezra smiled broadly. “That is quite interesting. We can clearly see that the Gemara does not ask about “implausible scenarios” and that ‘Moshe emes visoraso emes.”’
Rav Shlomo Kluger Stops The Malach HaMaves in Court
Rav Shlomo Kluger of Brod was known for his fierce opposition against the Reform movement, whose members called themselves Maskilim. The Maskilim began changing old-age customs, including the customs involving in burying the dead. They began transporting the niftar in a wagon, instead of the customary method of carrying the niftar in their hands and walking on foot during the funeral. When R’ Kluger became aware of this, he forbade any niftar which was carried by wagon to be brought to Kever Yisroel, Jewish burial. Instead, the niftar would have to be buried among non-Jews.
When the Maskilim heard about Rav Kluger’s decision, they started a court case against him in the non-Jewish court. The judge ruled that the dead should be transported in wagons until the case was heard. The heads of the Torah community came to Rav Kluger with heavy hearts, and told him about the judge’s decision. They asked him what to do when the next funeral became imminent.
Rav Kluger answered them, “I promise you that until the judge will legally allow us to continue with our custom, no one from the kahal in Brod will die!”
Three months passed, and not only were there no deaths during this period, but there were also no stillborns. When the court case was finally heard, the judge asked R’ Shlomo, “Bring me a proof from the Tanach, that the dead body is carried specifically in one’s arms. The Rav immediately replied, “It’s written in Parshas Vayehi, ‘And they carried Yaakov their father.’” The judge accepted the proof and said, “The Rav is right – that’s how it’s written, to carry in the hands and not in a wagon.” (Told over by R’ Yaakov Teitelbaum from his Rav, Rav Meir Arik) (Shaal Avicha Yeyegadcha) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim
Shabbos: Ta’am HaChaim Sukkos 5770
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Shabbos: Ta’am HaChaim Sukkos 5770
Sukkos and the World to Come
Introduction
It is fascinating that following Yom Kippur, we celebrate the festival of Sukkos. The Vilna Gaon maintains that the Jewish People in the wilderness receive atonement for the sin of the Golden Calf on Yom Kippur, and the building of the Mishkan commenced on Sukkos. Thus, the Clouds of Glory, which had departed because of the sin, retuned on Sukkos. In commemoration of the return of the Clouds of Glory, we celebrate the festival of Sukkos by sitting in a Sukkah. It would appear, however, that there is also a direct connection between Yom Kippur and Sukkos.
Sukkos protects us from the Evil Eye
One aspect of Yom Kippur that at times goes under the radar is the fact that after a day of judgment, we have been vindicated and HaShem has granted life. While this is certainly cause for celebration, and we rejoice on Sukkos, there is also reason to be concerned. We find that Avraham had brought his beloved son Yitzchak as a sacrifice at the Akeida (Binding of Yitzchak) and Yitzchak remained alive. The Rishonim write that Avraham was concerned that there would be an ayin hara, an Evil Eye, cast on Yitzchak. For this reason Avraham sent Yitzchak away. Some opinions maintain that Avraham sent Yitzchak to Gan Eden, and others maintain that he sent him to study in Yeshiva (Chizkuni Bereishis 22:19 citing Medrash HaGadol and Bereishis Rabbah 56:11. See also Daas Zekeinim MiBaalei HaTosfos Ibid). In a similar vein, subsequent to our miraculous existence following Yom Kippur, we reside in the Sukkah as an escape from The Evil Eye. Evidence to this idea is from the verses in Tehillim where it is said (27:1) LiDovid HaShem ori viyishi, by Dovid, HaShem is my light and my salivation. The Medrash states that the words “my light” refers to Rosh HaShanah and the words “my salvation” allude to Yom Kippur. Further on it is said (verse 5) ki yitzpineini bisukkoh biyom raah , Indeed he will hide me in His shelter on the day of evil. Perhaps this alludes to Sukkos, and it is referred to as the day of evil because of the Evil Eye that seeks to harm the Jew who was granted life on Yom Kippur.
The judgment on Rosh HaShanah is for an immediate taste of the World to Come
There is another aspect of Sukkos that is associated with Yom Kippur. The Gemara (Rosh HaShanah 16b) states that on Rosh HaShanah the righteous are written immediately in the Book of Life, whereas the wicked are written immediately in the Book of the Dead. Tosfos writes that life and death referred to in this Gemara refers to the World to Come. One must wonder, however, how it is possible that every year a person is judged heter he will receive a portion in the World to Come or not. Perhaps we can suggest that Tosfos is alluding to the festival of Sukkos, which is a semblance of the World to Come. Thus, the righteous are rewarded immediately following Yom Kippur with a semblance of the World to Come which is reflected in the festival of Sukkos.
The Shabbos connection
The idea of the World to Come is reflected in Shabbos, which the Gemara states is a semblance of the World to Come. Throughout the week we are under the influence of the forces of evil, and when Shabbos arrives, all harsh judgments depart. This year the first day of Sukkos occurs on Shabbos. We have a chance to reflect on our great fortune of meriting these two special days simultaneously, and HaShem should allows us to merit the coming of Moshiach and the life of the World to Come.
Shabbos Stories
Just one more blow
This is a heartwarming yet chilling story told by Rav Baruch Rabinovitch of Munkacs, son in law of the Minchas Elazar and father of the present Munkacser Rebbe about his late shver, zt”l, and his great Ahavas Yisroel despite his reputation as a "firebrand."
Reb Baruch had a son named Tzvi Nosson Dovid. The Minchas Elazar would call him Tzvi, whereas his father would call him “Dov’che.” He was named Tzvi after the Minchas Elazar’s father and he was named Nosson Dovid after Reb Baruch’s father. For various reasons, Reb Baruch was separated from his wife for a long period of time and he lived in Warsaw. The Minchas Elazar finally sent his daughter to go live with her husband in Warsaw, but after three months the Minchas Elazar became ill with cancer and he begged them to come back, which they did. Reb Boruch would say that his father in law loved his dear grandchild in an “exaggerated way,” considering that his daughter waited for a long time to have that first child. The Minchas Elazar would play with and spoil the child, and Hershelle would sit on his zeide’s lap at the tish.
In the final year of his life the Minchas Elazar took the shofar on Rosh Chodesh Elul and tried the horn to see if it was in OK condition. Hershelle was in the room at the time and the little boy was visibly excited with the shofar and its sounds. Hershelle asked his zeide for “noch ein blooz,” one more blast, to which his zeide gladly obliged. From then on, for the next month, this became a ritual. Every day the Rav would blow once just for little Hershelle. On Erev Rosh HaShanah Hershelle was there waiting his daily blast, but he was disappointed. “Haint iz Erev Rosh HaShanah, Haint bloozt men nisht, morgen vet men bloozen asach mool in shil,” his zeide told him (today is Rosh HaShanah, today we do not blow, but tomorrow we will blow many time sin shul). The child, however, knew no Chochmes. Hershelle kicked and screamed, telling his zeide “Nor Ein Blooz! Nor Ein Blooz!” (just one more blow, just one more blow). After a while his zeide had rachmones (compassion) on his favorite eynikel (grandchild) and he took the shofar and blew one blooz (blast).
The minhag in Munkacs was that the Rav spoke on Rosh HaShanah before Tekios. That year the Rav went up before the Aron Kodesh, opened the ark and said: “Ribono Shel Olam, Ich darf tshiveh tuhn, ich hub over geven af an halacha. (Master of the world, I must repent, as I violated the halacha). It is written that on Erev Rosh HaShanah one must not blow shofar. Nonetheless, I violated this halacha and blew shofar. The Minchas Elazar began to sob uncontrollably and called out: “Ribono shel Olam, do you know why I transgressed that Halacha? It was because my young grandchild lay on the floor and begged me and cried that I should only blow one blooz for him. My heart melted, and since I could not bear to watch him cry like that, I blew once for him. I did this despite the fact that I should not have. Tatte, how can You stand by and see how millions of your children are down on the floor and cry out to you, “Tatte eyn blooz -TeKa Bishofar Gadol LeChayruseynu (one blast, blow a great Shofar to heard our freedom). Perhaps the time is not right for it yet, as the time for Moshiach has yet to arrive, but your children cry out to you, how can you stand idly by?!”
When Reb Baruch told the story, he cried. Reb Baruch then recounted how at the time that the crowd cried along with the Rav, the Tekios were delayed, and for a long time they could not come to themselves, and loud wailing was heard throughout the shul.”
How much for the esrog and how much for the stereo?
Rabbi Yisroel Ciner writes: Rav Sholom Schwadron zt”l would tell the following story about Rav Levi Yitzchak, the Berditchiver Rav. (Found in “Around the Maggid’s Table”.) It offers a sharp insight into the way that our actions are assessed.
One Yom Kippur night, the crowd in the Berditchev shul (synagogue) waited for the chazzan (prayer leader) to begin the holy Kol Nidrei prayers. The Rav motioned to the chazzan, requesting that he wait. All quietly awaited the Rav’s signal to begin but he was immersed deeply in thought. The minutes passed by with people wondering why the Rav was waiting. He was clearly not yet ready to begin.
Soon he turned to his shamash (attendant) and asked if Muttel from the town of Zhitomer was there. All of those within earshot wondered what the Rav might want from Muttel. Scanning the large crowd, the attendant found Muttel, the plain, poor, simple Jew from Zhitomer, sitting off to the side.
“Yes,” the attendant responded, “Muttel is here.” The Rav asked that Muttel be summoned. As soon as Muttel was brought, the Rav began to question him. “Tell me, don’t you live on the land owned by Vladik (a gentile landowner)?” “Yes,” answered the surprised Muttel. “Does Vladik own a dog?” continued the Rav. “Yes,” answered Muttel again, wondering what this information had to do with the Yom Kippur prayers. “Do you know the amount of money that he spent on the dog?” persisted the Rav. “I do,” said Muttel. “He always brags that he spent four hundred rubles to acquire that rare dog.” The Rav was thrilled. “Four hundred rubles? That’s fantastic!” To the astonishment of all those assembled, the Rav, having been supplied with this information about Vladik’s dog, was now ready to begin Kol Nidrei. He motioned to the chazzan to begin.
After the Tefillos (prayers) were completed, a group approached the Rav inquiring about his discussion with Muttel. The Berditchiver smiled and explained. “This year, an incident occurred which troubled me. A poor teacher came to Berditchev from a distant town. Being in debt, he was planning to tutor children, save the money and then return home to pay his creditors. He was here for almost a year and he earned the money he needed and began his return trip. One fateful night, as he slept at an inn, the bag with his hard-earned money was stolen. In the morning, when he realized what had happened, he broke down in tears. A whole years worth of effort had been stolen. Staying at the same inn was Vladik. Hearing the heart-wrenching cries of the teacher he inquired as to what had happened. Upon hearing the story, he approached the teacher, asking him how much money had been stolen. Hearing the sum of four hundred rubles, he immediately removed that amount from his wallet and handed it to the amazed and thankful teacher.
“As we were about to start Kol Nidrei, that incident worried me. How could we hope that HaShem would view us favorably? Who amongst us had performed an act as generous and kind as that of Vladik?
“Then I remembered the dog. I had heard that he had spent a large sum on a pet but I didn't know how much. When Muttel told me that it had been four hundred rubles, I was at ease. That amount clearly didn't mean all that much to him. His helping the teacher was an act of kindness but not an act of sacrifice. I felt we could start Kol Nidrei.”
Rav Sholom then continued. “We’re proud when we spend $50 on an esrog, or we give $250 to tzedakah, or we spend $500 on Tefillin. Beautiful! But how much was the stereo? How much was the computer? Perhaps the money spent on the mitzvah wasn't really the sacrifice that we believed it was. If we spend freely on our material objects then we must also spend freely on our spiritual objects.”
An Esrog from Gan Eden
Rabbi Ciner writes further: On the first morning of Sukkos Rabbi Elimelech of Lizhensk was intrigued by a scent in the shul’s air. After the Tefillah, he began to investigate the esrogim of the congregants. He wasn’t at ease until he had smelled the small, simple esrog of a stranger sitting in the corner. "Where did you acquire this esrog? It has the scent of Gan Eden (the Garden of Eden)!
The guest hesitantly told the following story. “I don’t make a lot of money but every year I save enough to buy an expensive esrog. This year, I took the fifty gulden I had saved and traveled to Lemberg in search of a beautiful esrog. At one of my lodgings, I heard a commotion downstairs. A burly man was begging the innkeeper to help him. He was a wagon-driver and his horse had broken his leg. The innkeeper had a horse for sale for fifty gulden which was far beyond the means of the wagon-driver. I approached the innkeeper and offered to pay him forty five gulden for the horse. He agreed and I handed the reins over to the wagon-driver. With the remaining five gulden, I could only afford this small, simple esrog.”
Rabbi Elimelech now understood why the scent of Gan Eden was emanating from this esrog. He requested to hold such an esrog for a few moments.
He named her Lulava
Rabbi Ciner writes further: “In the Footsteps of the Maggid” tells of Rav Shammai, the head of the Chevra Kadisha (Burial Society). Whereas, outside of Eretz Yisroel, the Chevra Kadisha is primarily busy with the taharah (purification) process performed before burial, here in Eretz Yisroel, their duties also include gathering the remains of terror and battle victims and giving them a proper and dignified burial.
The story took place during the Yom Kippur war, when we were caught by surprise and attacked by Arabs on all fronts. For days after Yom Kippur and during Sukkos, Rav Shammai and his assistants would travel throughout the Sinai desert and southward toward Suez where they caringly tended to the bodies of the fallen.
On Sukkos, he had with him in his jeep his siddur (prayer book), his tallis (prayer shawl), his Tehilim (Psalms), his Lulav and his esrog. At every base, soldiers of all backgrounds would beg him to allow them to use these. He would stay as long as he could, sometimes delaying his scheduled departure for hours. Eventually, however, he had to tell the disappointed young men still in line that he needed to move on. He had been summoned elsewhere.
On the last day of Sukkos, Rav Shammai and his assistants were near the Suez. As he approached a newly constructed army base in the wide open desert, it occurred to him that, since he had already prayed with his lulav and esrog on that final day of Sukkos, he could leave them in the army base if he'd be summoned elsewhere.
Shortly after Rav Shammai arrived, a long line of soldiers began to form, awaiting their turn to use his lulav and esrog. As a crowd began to assemble, a young non-religious soldier, driving an ammunition truck, was making his way southward. Noticing a large crowd, he got out of his truck and made his way on foot to where the soldiers had assembled.
He came closer and asked what the commotion was all about. Another soldier explained to him that Rav Shammai had come and the soldiers were all waiting for an opportunity to use his lulav and esrog. The driver didn’t seem too interested in waiting around, but when one of the soldiers mentioned that it was the last day to perform the mitzvah, he decided to wait on line.
His turn arrived after a short period of time. Just as he was gingerly holding the lulav and esrog, a bomb tore into his truck. It exploded and set off multiple explosions of the ammunition on board. The blasts were so powerful that a crater was formed in the ground where the truck had been parked. Not even a shard of metal could be found from the demolished vehicle.
Three months later, Rav Shammai read a short notice in the army newspaper. This driver's wife had given birth to a girl. The announcement included a statement by the new father. "I believe with every fiber of my being that I am alive today and I merited to see my new daughter only because of the mitzvah I was doing at the time that my truck was bombed.” In thanks to HaShem he named his daughter Lulava. [Reprinted with permission from www.Torah.org]
An Esrog For Your Wife?
Rav Shalom Eisen, zt”l, was a Dayan and moreh tzedek in Yerushalayim more than fifty years ago. He was also known as an expert in the kashrus and hiddurim of esrogim and lulavim. As each Sukkos approached, hundreds of people would appear at his house to show him the arba minim which they purchased.
One year, an avreich approached him with a beautiful esrog, mehudar in all its aspects, to receive R’ Eisen’s approval. R’ Eisen examined it and then shook his head and said, “This esrog is not for you.” The avreich was astounded. He had delved into the halachos of the arba minim, and had spent a considerable amount of time purchasing such a mehudar esrog. Why was Rav Eisen telling him that this esrog was not for him?
He asked Rav Eisen, “Is there an halachic problem with this esrog? Instead of answering him, Rav Shalom asked him a question, “What do you do?” The avreich answered, “I learn in a kollel here in Yerushalayim.” “How much do you get paid?” The avreich answered him, and told him the exact amount of money he received from his kollel. “And how much are they asking for this esrog?” inquired Rav Shalom. The avreich answered that they were asking a considerable amount of money.
Rav Eisen said, “This is what I thought from the beginning. You are right; the esrog itself is mehudar. But if you listen to me, I would advise you to purchase a cheaper esrog, and with the remaining money, purchase something for your wife likvod Yom Tov. This is true kavod Yom Tov.” (Chayim Sheyash Bahem)
Rav Chaim Kanievsky - Before You Can Build A House
A young lady learning in a seminary in Binei Brak once came to the house of Rav Chaim Kanievsky for advice for herself and for her entire class. The girls in the class had gradually realized that something strange was happening with their class. Despite the fact that the girls were all of marriageable age and had long since started dating, not one of the girls from the class had become engaged. The girls’ friends from different classes or schools were beginning to marry and establish homes, but their class seemed to be stuck. The girls wanted to know what Rav Chaim’s opinion was on this, and what he advised them to do.
Rav Chaim said that since this phenomenon was affecting the entire class then it must have been a “group sin” and it was necessary for the class to contemplate what the sin was. He said that the two possibilities were that they insulted either a teacher or one of their peers.
The girl consulted with her classmates, and after discussing the issue, they reached the conclusion that they had not insulted any of their teachers, but it was very likely that they had hurt one of their peers.
One of their peers had an awkward appearance, and it was possible that the girls had treated her differently due to her appearance. No one had deliberately hurt her, but it seemed that her feelings had been hurt. The girls of the class sent a messenger to her with a request that she forgive them. However, to their surprise, the girl sent back a message that she does not forgive them!
The girls in the class realized that she had been seriously hurt, and the entire class decided to go to her house to appease her. While they were there, they promised her that they would personally become involved in finding her a suitable shidduch. A father of one of the girls also promised to pay the girl’s shadchunus fee up to a thousand dollars.
The girl was impressed by the girls’ effort and sincere teshuvah, and forgave them with a complete heart. Two weeks later, four of the girls were on their way to becoming engaged! (Barchi Nafshi)
Rav Elyashiv - 30 Minutes On Yom Kippur
When the family of Reb Elyashiv was sitting shiva for Rebbetzin Elyashiv, a Canadian Jew came to be menachem avel. He told them he came especially to be menachem avel as a sign of gratitude to Rebbetzin Elyashiv for helping his family during a painful and distressing period.
The man related that one of his daughters had veered from the path of Yiddishkeit, and abandoned every vestige of Jewish life. Eventually, she did the worst possible thing, and actually married a non-Jew. "Every effort we made to convince her that she shouldn't do this horrible thing fell on deaf ears," said the father. He added that he felt responsible for her descent, since it happened after he decided to leave Eretz Yisroel and move to Canada because of his difficulty in earning a living.
His daughter left Canada, and moved with her husband to Switzerland. Eventually, their marriage soured, and she and her husband separated. This took place at the beginning of Chodesh Elul. Immediately after Yom Kippur, the daughter suddenly died. The Rabbanim in Switzerland refused to bury his daughter in a Jewish cemetery since for years she had lived as a non-Jew in all respects.
The father continued his story in a broken voice, "I called Rebbetzin Elyashiv and requested that she ask Reb Elyashiv his opinion on the matter. R' Elyashiv asked what my daughter did on the last Yom Kippur of her life. I asked around the community in Switzerland, and I found out that she spent a half hour in shul that Yom Kippur. When Reb Elyashiv heard this, he paskened that she could be brought to kever Yisroel. The fact that she was in shul on Yom Kippur proved that her neshama was connected to the Jewish nation, and identified with the yearning for teshuva which Yom Kippur represents. (Aleinu Lishabeiach)
Rav Ezra Attia And The Unlikely Bird's Nest
One day, Rav Ezra Attia, the Great Rosh Yeshivah of Porat Yosef (1885-1970), was giving over his daily shiur in Gemara to a group of talmidei chachamim and balabattim. The shiur that day was on Maseches Chulin, and the discussion was on the mitzvah of shiluach haken -sending the mother bird away before taking her eggs. Rav Ezra quoted the Gemara in Chulin which questions what procedure to use if one finds a nest on the head of a person. One of the participants commented in a scornful voice, “What kind of Gemara is this? Why does the Gemara discuss such an implausible scenario?”
Rav Ezra answered firmly, “Whatever is written in the Gemara is kodesh, and we are forbidden to doubt any of it, chalila.” The man remained silent, but it was apparent to the others that he was not satisfied and was skeptical of the relevance of this Gemara.
Suddenly, one of the rav’s talmidim, who had been absent for an extended time, entered the room. Rav Ezra greeted him warmly, “Sholom Aleichem! Where have you been? We missed you!” The talmid answered, “I was traveling for business reasons. Actually, I was in India - which is quite an interesting country.”
Rav Ezra queried, “What’s so interesting about it?” The talmid replied, “I saw strange things there that I’ve never seen anywhere else. Once, I actually saw a man sitting completely still under a tree with his arms folded. He sat in that position for three days, and on the third day, a bird landed on his head and started to construct a nest in his hair.”
“He didn’t send the bird away?” “No. He continued sitting in the same position without moving.” Rav Ezra smiled broadly. “That is quite interesting. We can clearly see that the Gemara does not ask about “implausible scenarios” and that ‘Moshe emes visoraso emes.”’
Rav Shlomo Kluger Stops The Malach HaMaves in Court
Rav Shlomo Kluger of Brod was known for his fierce opposition against the Reform movement, whose members called themselves Maskilim. The Maskilim began changing old-age customs, including the customs involving in burying the dead. They began transporting the niftar in a wagon, instead of the customary method of carrying the niftar in their hands and walking on foot during the funeral. When R’ Kluger became aware of this, he forbade any niftar which was carried by wagon to be brought to Kever Yisroel, Jewish burial. Instead, the niftar would have to be buried among non-Jews.
When the Maskilim heard about Rav Kluger’s decision, they started a court case against him in the non-Jewish court. The judge ruled that the dead should be transported in wagons until the case was heard. The heads of the Torah community came to Rav Kluger with heavy hearts, and told him about the judge’s decision. They asked him what to do when the next funeral became imminent.
Rav Kluger answered them, “I promise you that until the judge will legally allow us to continue with our custom, no one from the kahal in Brod will die!”
Three months passed, and not only were there no deaths during this period, but there were also no stillborns. When the court case was finally heard, the judge asked R’ Shlomo, “Bring me a proof from the Tanach, that the dead body is carried specifically in one’s arms. The Rav immediately replied, “It’s written in Parshas Vayehi, ‘And they carried Yaakov their father.’” The judge accepted the proof and said, “The Rav is right – that’s how it’s written, to carry in the hands and not in a wagon.” (Told over by R’ Yaakov Teitelbaum from his Rav, Rav Meir Arik) (Shaal Avicha Yeyegadcha) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim
Shabbos: Ta’am HaChaim Sukkos 5770
Is sponsored in honor of the Abraham family and Zeman’s Bakery of Oak Park, MI for all that they do for the community
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha.
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Thursday, September 24, 2009
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
שבת טעם החיים האזינו- תשובה-יום כיפור תש"ע
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Repentance is a state of joy
Introduction
This week is referred to as Shabbos Shuva, Shabbos of Repentance. What is the association between Shabbos and repentance? It is said that the word Shabbos is derived from the word shav, return. Thus, on Shabbos, everything returns to its source. Yet, one must wonder, how this idea is connected to repentance?
Prohibition of reciting Avinu Malkeinu on Shabbos
The halacha is that we do not recite the prayer of Avinu Malkeinu on Shabbos. The Pinei Menachem cites one reason for this prohibition is that on Shabbos we do not supplicate HaShem for mundane matters such as sustenance. The difficulty with this interpretation is that on Shabbos we recite the supplication of bisefer chaim, where we request from HaShem to be inscribed in the Book of Repentance. For this reason the Levush writes that the text of Avinu Malkeinu is based on the middle blessings of Shemone Esrei which are related to mundane matters. Thus, when one of the Ten Days of Repentance occurs on Shabbos and we only recite seven blessings, we do not recite Avinu Malkeinu. The Pinei Menachem finds a difficulty with this interpretation as the halacha is that we do not recite Avinu Malkeinu in the Friday Mincha Shemone Esrei, and in that Shemone Esrei we recite even the blessings that pertain to mundane matters. The Pinei Menachem suggests an esoteric answer which is beyond the scope of this essay.
Crying on Shabbos for the purpose of Teshuva
Perhaps we can suggest an answer to this question based on an incident regarding the Chiddushei HaRim. A person was once crying on Shabbos and the Chiddushei HaRrim remarked that it is permitted for one to cry on Shabbos for the purpose of repentance. The Chiddushei HaRim cited as proof to this halacha that we find that removing the covering of the heart is referred to as milah, circumcision, and the mitzvah of milah, circumcising a male child on the eighth day overrides the prohibitions of Shabbos. Thus, removing the covering of the heart, i.e. repentance, is also permitted on Shabbos.
The distinction between crying and reciting Avinu Malkeinu on Shabbos
The permit to cry on Shabbos would seem to be in direct contradiction to the Halacha that we do not recite Avinu Malkeinu on Shabbos. Yet, upon further examination, we can see a distinction between the two halachos. One is normally forbidden to cry on Shabbos because this makes a person despondent, and on Shabbos one is required to be joyous. Thus, when the crying is for the purpose of repentance, it is understood that it is permitted because one who repents from his sins feels elated. The requests of Avinu Malkeinu, however, contain a sense of despondence. Examples of this are the requests to remember those who were martyred for the Name of HaShem and the request that HaShem favor us as we are lacking merits. The Halacha mandates that one should not feel despondent on Shabbos, and for that reason one is prohibited to recite Avinu Malkeinu on Shabbos.
The Shabbos connection
Bases on this distinction between the permit to cry on Shabbos for the purpose of Teshuva and the prohibition to recite Avinu Malkeinu, we can better understand why this Shabbos is referred to as Shabbos Shuva. On Shabbos one should be joyful when he is cognizant of HaShem’s Kingship. One who cries and is inspired to Teshuva will feel the requisite joy. Shabbos Shuva is essentially synonymous with Shabbos Simcha, a Shabbos of joy. Hashem should allow us to be inspired to true repentance and we, together with the entire Jewish People, should merit a Gmar Chasima Tova, to be sealed in HaShem’s Book of Life.
Shabbos Stories
There’s more to Yom Kippur than earning a livelihood
Rabbi Yissachar Frand writes: The Shemen HaTov tells of the following incident, which involved the grandfather of the present Belzer Rebbe. It was Yom Kippur in Belz. They had finished the Mincha prayer early, and the Chassidim went to take a rest or a walk before they began the Neilah prayer, the final prayer of Yom Kippur. Everyone left the Beis HaMedrash [Study Hall]. Like many others, one of the honorable and wealthy Chassidim left his Shtreimel [fur hat worn by Chassidim] at his seat. When he returned before Neilah, the Shtreimel was missing. Someone stole a Shtreimel from the Beis HaMedrash in Belz on Yom Kippur!
There was a great commotion. Who could do such a thing?! The Rebbe (unaware of what had happened) went to begin Neilah as scheduled. After Yom Kippur the Rebbe called over the Chassidim and asked them, “What was the big commotion before Neilah?” They told him, “Someone stole a Shtreimel.” The Rebbe told them to all to go and break their fast. Later, the Rebbe asked to see a certain chassid.
The chassid came to the Rebbe and the Rebbe told him, “You stole the Shtreimel.” The fellow denied it. The Rebbe persisted in the charge until finally the chassid broke down and confessed.
The next day in Belz, “For the Jews there was Light” [Esther 8:16]. Everyone proclaimed a miracle: “the Rebbe has Ruach HaKodesh [Divine Spirit].” However, the Rebbe explained that “It was not Ruach HaKodesh. The way that I knew who stole the Shtreimel was as follows. Before Yom Kippur, all of my Chassidim gave me a kvittel (a small written note with their prayer requests). Everyone had needs. This one asked to see nachas from his children, this one asked to marry off a daughter, all sorts of requests. One Chassid, however, asked only for Parnassah (livelihood). A Jew who can only think of Parnassah before Yom Kippur is the type of person who would steal a Shtreimel on Yom Kippur.” That is how the Rebbe knew.
If this is what Judaism is all about, I wish to be a part of it
Rabbi Frand tells a story that he heard from a Rabbi in Dallas, Texas.
One day a man walked into the office of his orthodox shul in Dallas. The man was obviously not an observant Jew. In fact, the Rabbi never saw him in the synagogue before.
“Rabbi,” he said, “I’d like to make a contribution.” . He proceeded to hand over a check for ten thousand dollars.
The rabbi was flabbergasted. He did not know this man, nor had the man ever seen the Rabbi. Yet, he just handed over a tremendous gift to the synagogue. “Please,” said the rabbi. “There must be a reason. After all, you are giving this donation to a rabbi whom you do not know and to a shul in which you do not participate. Please tell me the reason.”
The man answered very simply. “Not long ago I was in Israel. I went to the Wall. There I saw a man. He was obviously a very observant Jew. He was praying with such fervor, with unparalleled enthusiasm and feeling. I just stood there and listened. I heard his pleas and supplications, I saw him sway with all his might, I saw his outpouring of faith, love, and devotion all harmoniously blending as an offering to G-d. From the day I saw that man pray, I could not get him out of my mind. If this is Judaism, I want to be part of it. I want to help perpetuate it.” [Reprinted with permission from www.Torah.org ]
These are G-d’s children, let them rejoice
A story is told about Reb Levi Yitzchak of Berditchev. It was Kol Nidrei night and the people of Berditchev had gathered together to daven. Behind them was a year of hunger, privation, and torture. The Maggid of the city was invited to preach. This Maggid, as was the custom in those days, lashed out at the congregants, yelling at them for their sins and telling them the terrible punishments that they were going to be given.
As you can imagine, the people started crying and wailing. At that moment, R. Levi Yitzchak of Berditchev ascended the pulpit in anger, pushed aside the Maggid, called for silence, and shouted: “Stop your scolding. These are God’s holy children. This is a time for rejoicing.” He then ordered the Torahs to be taken from the Ark and he and his Hasidim danced with joy.
Shabbos and Yom Kippur even more so
Rebbe Shalom of Belz used to say the following on the eve of Yom Kippur: The Talmud says, (Shabbos 34a) “Three things a person must ask in his house the eve before Shabbos as it begins to get dark. 1. Asartem, did you take tithes? 2. Aravtem, did you make an Eruv? 3. hidlaktem as haNeros, did you light the Shabbos lights? If it is true that we should do this on the eve of Shabbos, than even more so on the eve of the Shabbos of Shabbasos [a reference to Yom Kippur] that we should say these three things.
Therefore, continued the Belzer Rebbe, ‘asartem?’ in a short amount of time the 10, eser, days of repentance will have passed. Aravtem? also the eve, erev, of Yom Kippur is ending. Hidlaktem, did you light the Shabbos lights? The lights of Yom Kippur are already lit, and still we have not returned, done teshuvah before HaShem.
The Rebbe used to add before Kol Nidrei in the big shul in Belz in a loud voice. ‘Oy, we have erred, we have wronged, and we have sinned.’ When the people heard this, they were all struck with fear and they started to become inspired to teshuvah. (Sefer Yerach HaAysanim, teachings of the Rebbes of Belz page 61)
Mother and Child
One Yom Kippur eve, when Chassidic master Rabbi Yaakov Yisroel of Kriminitz was granting the traditional blessing to his children, he noticed that one of his daughters, overcome by the emotion of the moment, was weeping softly. The young child in her arms was also crying.
“Why are you crying, my child,” asked the Rebbe of the tot.
“My mother is crying,” answered the child, “so I am also crying.”
In the synagogue that evening, the Rebbe ascended the podium and related what his young grandchild had said to him. Bursting into tears, he then said:
“A child who sees his mother weeping, weeps as well, even if he cannot comprehend the reason for her tears. Our mother, too, is weeping. Our sages tell us that the Shechinah ‘keens like a dove and cries: “Woe is to My children, that because of their sins I have destroyed My home, set fire to My sanctuary, and have exiled them among the nations.”’ “So even if we ourselves have become inured to the pain of the exile,” wept Rabbi Yaakov Yisroel, “at least we should cry because our mother is crying.”
Prayer By Example
In a small village in the backwoods of Eastern Europe, many hours’ journey from the nearest Jewish community, lived a Jewish family. Once a year, for the holy day of Yom Kippur, they would make the long trip to town in order to pray together with their fellow Jews.
One year, the villager woke bright and early on the day before Yom Kippur and readied himself for the journey. His sons, however, not quite as industrious as he, had slept in. Impatient to get on his way, he said to his family: “Listen, I’m going to set out on foot while you get yourselves together. I'll wait for you at the large oak at the crossroads."
Walking swiftly, the villager soon reached the tree and lay down in its shade to wait for the family wagon. Exhausted from several days of backbreaking labor, he fell asleep. Meanwhile, his family loaded up the wagon and set out. But in the excitement of the journey, they forgot all about their old father and drove right by the sleeping figure at the crossroads.
When the villager woke, evening had already fallen. Many miles away, the Kol Nidrei prayers were getting underway in the town's synagogue. Lifting his eyes to the heavens, the old man cried:
“Master of the Universe! My children have forgotten me. But they are my children, so I forgive them. You, too, should do the same for those of Your children who have abandoned You....”
“He’s Already There”
Those who arrived early at the village synagogue on Yom Kippur eve could not but notice the man sleeping in a corner. His soiled clothes, and the strong scent of alcohol that hovered about him, attested to the cause of his slumber at this early hour. A Jew drunk on the eve of the Holy Day? Several of the congregants even suggested that the man be expelled from the synagogue.
Soon the room filled to overflowing, mercifully concealing the sleeping drunk from all but those who stood in his immediate vicinity. As the sun made to dip below the horizon, a hush descended upon the crowd: the Rebbe entered the room and made his way to his place at the eastern wall. At a signal from the Rebbe, the ark was opened, and the gabbai began taking out the Torah scrolls in preparation for the Kol Nidrei service.
This was the moment that the drunk chose to rise from his slumber, climb the steps to the raised reading platform in the center of the room, pound on the reading table, and announce: “Ne’um attah horeissa!” The scene—the crowded room, Torah scrolls being carried out of the open ark—seen through a drunken haze, appeared to the man as the beginning of hakkafos on Simchas Torah! The drunk was confusing the most solemn and awesome moment of the year with its most joyous and high-spirited occasion.
The scandalized crowd was about to eject the man from the room when the Rebbe turned from the wall and said: “Let him be. For him, it’s already time for hakkafot. He’s there already.”
********************************
On the following evening, as the Rebbe sat with his chassidim at the festive meal that follows the fast, he related to them the story of Reb Shmuel, the Kol Nidrei drunk.
On the morning of the eve of the Holy Day, Reb Shmuel had heard of a Jew who, together with his wife and six small children, had been imprisoned for failing to pay the rent on the establishment he held on lease from the local nobleman. Reb Shmuel went to the nobleman to plead for their release, but the nobleman was adamant in his refusal. “Until I see every penny that is owed to me,” he swore, “the Jew and his family stay where they are. Now get out of here before I unleash my dogs on you.”
“I cannot allow a Jewish family to languish in a dungeon on Yom Kippur,” resolved Reb Shmuel and set out to raise the required sum, determined to achieve their release before sunset.
All day, he went from door to door. People gave generously to a fellow Jew in need, but by late afternoon Reb Shmuel was still 300 rubles short of the required sum. Where would he find such a large sum of money at this late hour? Then he passed a tavern and saw a group of well-dressed young men sitting and drinking. A card-game was underway, and a sizable pile of banknotes and gold and silver coins had already accumulated on the table.
At first he hesitated to approach them at all: what could one expect from Jews who spend the eve of the Holy Day drinking and gambling in a tavern? But realizing that they were his only hope, he approached their table and told them of the plight of the imprisoned family.
They were about to send him off empty-handed, when one of them had a jolly idea: wouldn’t it be great fun to get a pious Jew drunk on Yom Kippur? Signaling to a waiter, the man ordered a large glass of vodka. “Drink this down in one gulp,” he said to the Reb Shmuel, “and I’ll give you 100 rubles.”
Reb Shmuel looked from the glass that had been set before him to the sheaf of banknotes that the man held under his nose. Other than a sip of l’chayim on Shabbos and at weddings, Reb Shmuel drank only twice a year—on Purim and Simchas Torah, when every chassid fuels the holy joy of these days with generous helpings of inebriating drink so that the body should rejoice along with the soul. And the amount of vodka in this glass—actually, it more resembled a pitcher than a glass—was more than he would consume on both those occasions combined. Reb Shmuel lifted the glass and drank down its contents.
“Bravo!” cried the man, and handed him the 100 rubles. “But this is not enough,” said Reb Shmuel, his head already reeling from the strong drink. “I need another 200 rubles to get the poor family out of prison!”
“A deal’s a deal!” cried the merrymakers. “One hundred rubles per glass! Waiter! Please refill this glass for our drinking buddy!”
Two liters and two hundred rubles later, Reb Shmuel staggered out of the tavern. His alcohol-fogged mind was oblivious to all—the stares of his fellow villagers rushing about in their final preparations for the Holy Day, the ferocious barking of the nobleman’s dogs, the joyous tears and profusions of gratitude of the ransomed family—except to the task of handing over the money to the nobleman and finding his way to the synagogue. For he knew that if he first went home for something to eat before the fast, he would never make it to shul for Kol Nidrei.
“On Rosh HaShanah,” the Rebbe concluded his story, “we submitted to the sovereignty of Heaven and proclaimed G-d king of the universe. Today, we fasted, prayed and repented, laboring to translate our commitment to G-d into a refined past and an improved future. Now we are heading towards Sukkos, in which we actualize and rejoice over the attainments of the ‘Days of Awe’ through the special mitzvos of the festival—a joy that reaches its climax in the hakkafos of Simchas Torah. But Reb Shmuel is already there. When he announced the beginning of hakkafos at Kol Nidrei last night, this was no ‘mistake.’ For us, Yom Kippur was just beginning; for him, it was already Simchas Torah....”
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Is sponsored by Tzvi and Chana Sherizen
in honor of the Bar Mitzvah
of their dear son, Benyamin Gedalya.
May they have much nachas from Benyamin Gedalya and from all their children and grandchildren.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova
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
Visit www.torasi.blogspot.com for insights on the parashah and other subjects. Visit www.tehilasi.blogspot.com for commentary on Sefer Tehillim. Tweet with us at http://twitter.com/shabbostaam
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Repentance is a state of joy
Introduction
This week is referred to as Shabbos Shuva, Shabbos of Repentance. What is the association between Shabbos and repentance? It is said that the word Shabbos is derived from the word shav, return. Thus, on Shabbos, everything returns to its source. Yet, one must wonder, how this idea is connected to repentance?
Prohibition of reciting Avinu Malkeinu on Shabbos
The halacha is that we do not recite the prayer of Avinu Malkeinu on Shabbos. The Pinei Menachem cites one reason for this prohibition is that on Shabbos we do not supplicate HaShem for mundane matters such as sustenance. The difficulty with this interpretation is that on Shabbos we recite the supplication of bisefer chaim, where we request from HaShem to be inscribed in the Book of Repentance. For this reason the Levush writes that the text of Avinu Malkeinu is based on the middle blessings of Shemone Esrei which are related to mundane matters. Thus, when one of the Ten Days of Repentance occurs on Shabbos and we only recite seven blessings, we do not recite Avinu Malkeinu. The Pinei Menachem finds a difficulty with this interpretation as the halacha is that we do not recite Avinu Malkeinu in the Friday Mincha Shemone Esrei, and in that Shemone Esrei we recite even the blessings that pertain to mundane matters. The Pinei Menachem suggests an esoteric answer which is beyond the scope of this essay.
Crying on Shabbos for the purpose of Teshuva
Perhaps we can suggest an answer to this question based on an incident regarding the Chiddushei HaRim. A person was once crying on Shabbos and the Chiddushei HaRrim remarked that it is permitted for one to cry on Shabbos for the purpose of repentance. The Chiddushei HaRim cited as proof to this halacha that we find that removing the covering of the heart is referred to as milah, circumcision, and the mitzvah of milah, circumcising a male child on the eighth day overrides the prohibitions of Shabbos. Thus, removing the covering of the heart, i.e. repentance, is also permitted on Shabbos.
The distinction between crying and reciting Avinu Malkeinu on Shabbos
The permit to cry on Shabbos would seem to be in direct contradiction to the Halacha that we do not recite Avinu Malkeinu on Shabbos. Yet, upon further examination, we can see a distinction between the two halachos. One is normally forbidden to cry on Shabbos because this makes a person despondent, and on Shabbos one is required to be joyous. Thus, when the crying is for the purpose of repentance, it is understood that it is permitted because one who repents from his sins feels elated. The requests of Avinu Malkeinu, however, contain a sense of despondence. Examples of this are the requests to remember those who were martyred for the Name of HaShem and the request that HaShem favor us as we are lacking merits. The Halacha mandates that one should not feel despondent on Shabbos, and for that reason one is prohibited to recite Avinu Malkeinu on Shabbos.
The Shabbos connection
Bases on this distinction between the permit to cry on Shabbos for the purpose of Teshuva and the prohibition to recite Avinu Malkeinu, we can better understand why this Shabbos is referred to as Shabbos Shuva. On Shabbos one should be joyful when he is cognizant of HaShem’s Kingship. One who cries and is inspired to Teshuva will feel the requisite joy. Shabbos Shuva is essentially synonymous with Shabbos Simcha, a Shabbos of joy. Hashem should allow us to be inspired to true repentance and we, together with the entire Jewish People, should merit a Gmar Chasima Tova, to be sealed in HaShem’s Book of Life.
Shabbos Stories
There’s more to Yom Kippur than earning a livelihood
Rabbi Yissachar Frand writes: The Shemen HaTov tells of the following incident, which involved the grandfather of the present Belzer Rebbe. It was Yom Kippur in Belz. They had finished the Mincha prayer early, and the Chassidim went to take a rest or a walk before they began the Neilah prayer, the final prayer of Yom Kippur. Everyone left the Beis HaMedrash [Study Hall]. Like many others, one of the honorable and wealthy Chassidim left his Shtreimel [fur hat worn by Chassidim] at his seat. When he returned before Neilah, the Shtreimel was missing. Someone stole a Shtreimel from the Beis HaMedrash in Belz on Yom Kippur!
There was a great commotion. Who could do such a thing?! The Rebbe (unaware of what had happened) went to begin Neilah as scheduled. After Yom Kippur the Rebbe called over the Chassidim and asked them, “What was the big commotion before Neilah?” They told him, “Someone stole a Shtreimel.” The Rebbe told them to all to go and break their fast. Later, the Rebbe asked to see a certain chassid.
The chassid came to the Rebbe and the Rebbe told him, “You stole the Shtreimel.” The fellow denied it. The Rebbe persisted in the charge until finally the chassid broke down and confessed.
The next day in Belz, “For the Jews there was Light” [Esther 8:16]. Everyone proclaimed a miracle: “the Rebbe has Ruach HaKodesh [Divine Spirit].” However, the Rebbe explained that “It was not Ruach HaKodesh. The way that I knew who stole the Shtreimel was as follows. Before Yom Kippur, all of my Chassidim gave me a kvittel (a small written note with their prayer requests). Everyone had needs. This one asked to see nachas from his children, this one asked to marry off a daughter, all sorts of requests. One Chassid, however, asked only for Parnassah (livelihood). A Jew who can only think of Parnassah before Yom Kippur is the type of person who would steal a Shtreimel on Yom Kippur.” That is how the Rebbe knew.
If this is what Judaism is all about, I wish to be a part of it
Rabbi Frand tells a story that he heard from a Rabbi in Dallas, Texas.
One day a man walked into the office of his orthodox shul in Dallas. The man was obviously not an observant Jew. In fact, the Rabbi never saw him in the synagogue before.
“Rabbi,” he said, “I’d like to make a contribution.” . He proceeded to hand over a check for ten thousand dollars.
The rabbi was flabbergasted. He did not know this man, nor had the man ever seen the Rabbi. Yet, he just handed over a tremendous gift to the synagogue. “Please,” said the rabbi. “There must be a reason. After all, you are giving this donation to a rabbi whom you do not know and to a shul in which you do not participate. Please tell me the reason.”
The man answered very simply. “Not long ago I was in Israel. I went to the Wall. There I saw a man. He was obviously a very observant Jew. He was praying with such fervor, with unparalleled enthusiasm and feeling. I just stood there and listened. I heard his pleas and supplications, I saw him sway with all his might, I saw his outpouring of faith, love, and devotion all harmoniously blending as an offering to G-d. From the day I saw that man pray, I could not get him out of my mind. If this is Judaism, I want to be part of it. I want to help perpetuate it.” [Reprinted with permission from www.Torah.org ]
These are G-d’s children, let them rejoice
A story is told about Reb Levi Yitzchak of Berditchev. It was Kol Nidrei night and the people of Berditchev had gathered together to daven. Behind them was a year of hunger, privation, and torture. The Maggid of the city was invited to preach. This Maggid, as was the custom in those days, lashed out at the congregants, yelling at them for their sins and telling them the terrible punishments that they were going to be given.
As you can imagine, the people started crying and wailing. At that moment, R. Levi Yitzchak of Berditchev ascended the pulpit in anger, pushed aside the Maggid, called for silence, and shouted: “Stop your scolding. These are God’s holy children. This is a time for rejoicing.” He then ordered the Torahs to be taken from the Ark and he and his Hasidim danced with joy.
Shabbos and Yom Kippur even more so
Rebbe Shalom of Belz used to say the following on the eve of Yom Kippur: The Talmud says, (Shabbos 34a) “Three things a person must ask in his house the eve before Shabbos as it begins to get dark. 1. Asartem, did you take tithes? 2. Aravtem, did you make an Eruv? 3. hidlaktem as haNeros, did you light the Shabbos lights? If it is true that we should do this on the eve of Shabbos, than even more so on the eve of the Shabbos of Shabbasos [a reference to Yom Kippur] that we should say these three things.
Therefore, continued the Belzer Rebbe, ‘asartem?’ in a short amount of time the 10, eser, days of repentance will have passed. Aravtem? also the eve, erev, of Yom Kippur is ending. Hidlaktem, did you light the Shabbos lights? The lights of Yom Kippur are already lit, and still we have not returned, done teshuvah before HaShem.
The Rebbe used to add before Kol Nidrei in the big shul in Belz in a loud voice. ‘Oy, we have erred, we have wronged, and we have sinned.’ When the people heard this, they were all struck with fear and they started to become inspired to teshuvah. (Sefer Yerach HaAysanim, teachings of the Rebbes of Belz page 61)
Mother and Child
One Yom Kippur eve, when Chassidic master Rabbi Yaakov Yisroel of Kriminitz was granting the traditional blessing to his children, he noticed that one of his daughters, overcome by the emotion of the moment, was weeping softly. The young child in her arms was also crying.
“Why are you crying, my child,” asked the Rebbe of the tot.
“My mother is crying,” answered the child, “so I am also crying.”
In the synagogue that evening, the Rebbe ascended the podium and related what his young grandchild had said to him. Bursting into tears, he then said:
“A child who sees his mother weeping, weeps as well, even if he cannot comprehend the reason for her tears. Our mother, too, is weeping. Our sages tell us that the Shechinah ‘keens like a dove and cries: “Woe is to My children, that because of their sins I have destroyed My home, set fire to My sanctuary, and have exiled them among the nations.”’ “So even if we ourselves have become inured to the pain of the exile,” wept Rabbi Yaakov Yisroel, “at least we should cry because our mother is crying.”
Prayer By Example
In a small village in the backwoods of Eastern Europe, many hours’ journey from the nearest Jewish community, lived a Jewish family. Once a year, for the holy day of Yom Kippur, they would make the long trip to town in order to pray together with their fellow Jews.
One year, the villager woke bright and early on the day before Yom Kippur and readied himself for the journey. His sons, however, not quite as industrious as he, had slept in. Impatient to get on his way, he said to his family: “Listen, I’m going to set out on foot while you get yourselves together. I'll wait for you at the large oak at the crossroads."
Walking swiftly, the villager soon reached the tree and lay down in its shade to wait for the family wagon. Exhausted from several days of backbreaking labor, he fell asleep. Meanwhile, his family loaded up the wagon and set out. But in the excitement of the journey, they forgot all about their old father and drove right by the sleeping figure at the crossroads.
When the villager woke, evening had already fallen. Many miles away, the Kol Nidrei prayers were getting underway in the town's synagogue. Lifting his eyes to the heavens, the old man cried:
“Master of the Universe! My children have forgotten me. But they are my children, so I forgive them. You, too, should do the same for those of Your children who have abandoned You....”
“He’s Already There”
Those who arrived early at the village synagogue on Yom Kippur eve could not but notice the man sleeping in a corner. His soiled clothes, and the strong scent of alcohol that hovered about him, attested to the cause of his slumber at this early hour. A Jew drunk on the eve of the Holy Day? Several of the congregants even suggested that the man be expelled from the synagogue.
Soon the room filled to overflowing, mercifully concealing the sleeping drunk from all but those who stood in his immediate vicinity. As the sun made to dip below the horizon, a hush descended upon the crowd: the Rebbe entered the room and made his way to his place at the eastern wall. At a signal from the Rebbe, the ark was opened, and the gabbai began taking out the Torah scrolls in preparation for the Kol Nidrei service.
This was the moment that the drunk chose to rise from his slumber, climb the steps to the raised reading platform in the center of the room, pound on the reading table, and announce: “Ne’um attah horeissa!” The scene—the crowded room, Torah scrolls being carried out of the open ark—seen through a drunken haze, appeared to the man as the beginning of hakkafos on Simchas Torah! The drunk was confusing the most solemn and awesome moment of the year with its most joyous and high-spirited occasion.
The scandalized crowd was about to eject the man from the room when the Rebbe turned from the wall and said: “Let him be. For him, it’s already time for hakkafot. He’s there already.”
********************************
On the following evening, as the Rebbe sat with his chassidim at the festive meal that follows the fast, he related to them the story of Reb Shmuel, the Kol Nidrei drunk.
On the morning of the eve of the Holy Day, Reb Shmuel had heard of a Jew who, together with his wife and six small children, had been imprisoned for failing to pay the rent on the establishment he held on lease from the local nobleman. Reb Shmuel went to the nobleman to plead for their release, but the nobleman was adamant in his refusal. “Until I see every penny that is owed to me,” he swore, “the Jew and his family stay where they are. Now get out of here before I unleash my dogs on you.”
“I cannot allow a Jewish family to languish in a dungeon on Yom Kippur,” resolved Reb Shmuel and set out to raise the required sum, determined to achieve their release before sunset.
All day, he went from door to door. People gave generously to a fellow Jew in need, but by late afternoon Reb Shmuel was still 300 rubles short of the required sum. Where would he find such a large sum of money at this late hour? Then he passed a tavern and saw a group of well-dressed young men sitting and drinking. A card-game was underway, and a sizable pile of banknotes and gold and silver coins had already accumulated on the table.
At first he hesitated to approach them at all: what could one expect from Jews who spend the eve of the Holy Day drinking and gambling in a tavern? But realizing that they were his only hope, he approached their table and told them of the plight of the imprisoned family.
They were about to send him off empty-handed, when one of them had a jolly idea: wouldn’t it be great fun to get a pious Jew drunk on Yom Kippur? Signaling to a waiter, the man ordered a large glass of vodka. “Drink this down in one gulp,” he said to the Reb Shmuel, “and I’ll give you 100 rubles.”
Reb Shmuel looked from the glass that had been set before him to the sheaf of banknotes that the man held under his nose. Other than a sip of l’chayim on Shabbos and at weddings, Reb Shmuel drank only twice a year—on Purim and Simchas Torah, when every chassid fuels the holy joy of these days with generous helpings of inebriating drink so that the body should rejoice along with the soul. And the amount of vodka in this glass—actually, it more resembled a pitcher than a glass—was more than he would consume on both those occasions combined. Reb Shmuel lifted the glass and drank down its contents.
“Bravo!” cried the man, and handed him the 100 rubles. “But this is not enough,” said Reb Shmuel, his head already reeling from the strong drink. “I need another 200 rubles to get the poor family out of prison!”
“A deal’s a deal!” cried the merrymakers. “One hundred rubles per glass! Waiter! Please refill this glass for our drinking buddy!”
Two liters and two hundred rubles later, Reb Shmuel staggered out of the tavern. His alcohol-fogged mind was oblivious to all—the stares of his fellow villagers rushing about in their final preparations for the Holy Day, the ferocious barking of the nobleman’s dogs, the joyous tears and profusions of gratitude of the ransomed family—except to the task of handing over the money to the nobleman and finding his way to the synagogue. For he knew that if he first went home for something to eat before the fast, he would never make it to shul for Kol Nidrei.
“On Rosh HaShanah,” the Rebbe concluded his story, “we submitted to the sovereignty of Heaven and proclaimed G-d king of the universe. Today, we fasted, prayed and repented, laboring to translate our commitment to G-d into a refined past and an improved future. Now we are heading towards Sukkos, in which we actualize and rejoice over the attainments of the ‘Days of Awe’ through the special mitzvos of the festival—a joy that reaches its climax in the hakkafos of Simchas Torah. But Reb Shmuel is already there. When he announced the beginning of hakkafos at Kol Nidrei last night, this was no ‘mistake.’ For us, Yom Kippur was just beginning; for him, it was already Simchas Torah....”
Shabbos: Ta’am HaChaim Haazinu-Shuva-Yom Kippur 5770
Is sponsored by Tzvi and Chana Sherizen
in honor of the Bar Mitzvah
of their dear son, Benyamin Gedalya.
May they have much nachas from Benyamin Gedalya and from all their children and grandchildren.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova
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
Visit www.torasi.blogspot.com for insights on the parashah and other subjects. Visit www.tehilasi.blogspot.com for commentary on Sefer Tehillim. Tweet with us at http://twitter.com/shabbostaam
Monday, September 14, 2009
Shabbos: Ta’am HaChaim Rosh HaShanah 5770
שבת טעם החיים ראש השנה תש"ע
Shabbos: Ta’am HaChaim Rosh HaShanah 5770
Standing and Kingship
Introduction
Last week’s parasha, Nitzavim, commences with the words (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, and your officers – all the men of Israel. The commentators write that this verse alludes to Rosh HaShanah, when the entire Jewish People stands before HaShem in judgment. It is noteworthy that the word nitzavim, standing, and the word hayom, today, allude to Rosh HaShanah. These words also appear in a different verse where it is said (Iyov 1:6) vayehi hayom vayavou binei haelohim lihisyatzeiv al HaShem vayavo gam hasatan bisocham, it happened one day; the angels came to stand before HaShem, and the Satan too came among them. The Zohar comments that this incident occurred on Rosh HaShanah. It appears that the word nitzav, standing, is associated with kingship. Proof of this association can be found in a verse (Melachim I 22:48) that states umelech ain beEdom nitzav melech, there was [still] no king in Edom; a commissioner [from Yehudah] ruled. We see that Scripture refers to a nitzav as a melech a king. What is the connection between standing to crowning HaShem as King of the universe?
Does it say malkichem or not?
It is told that a rabbi once commenced his sermon on the Shabbos of Parashas Nitzavim with the following question. It is said (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem malkichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, your officers and your kings– all the men of Israel. The rabbi queried: how can the Torah state that Moshe was addressing the kings amongst the Jewish People when at that time in history there were no Jewish kings? One of the more astute members of the congregation interrupted the rabbi, declaring, “Rabbi, forgive me for contradicting you, but the verse does not mention kings.” The rabbi smiled at the congregant and said, “Sam, that is one approach to answering this question. Now listen to my suggestion of how to resolve this difficulty.”
Standing together to crown HaShem
While this incident may be more of a legend and is certainly on the humorous side, there is some truth to the rabbi’s query. Moshe had summoned the Jewish People to stand together and accept HaShem’s covenant. Incorporated in their acknowledgment was the necessity to crown HaShem as their king. Similarly, on Rosh HaShanah, we stand together before HaShem in judgment, and the purpose of our unity is to accept HaShem as our king.
Nitzav has a converse dimension
It is noteworthy that this association of the word nitzav and kingship has another dimension. It is said (Bamidbar 16:27) viDasan viAviram yatzu nitzavim, and Dasan and Aviram went out erect. These two people were infamous for agitating Moshe in the Wilderness. Nitzavim in this context is interpreted to mean blasphemy, as Dasan and Aviram disputed the leadership of Moshe. This converse of the word nitzav is related to Rosh HaShanah. We have seen from the previously mentioned verse in Iyov that on Rosh HaShanah, in addition to the angels, the Satan also comes lihisyatzeiv al HaShem, to stand before HaShem. The Satan, who is the prosecutor of the Jewish People, is normally perceived as blasphemous. Yet, on Rosh HaShanah, even the Satan is compelled to acknowledge HaShem’s kingship over the world. This idea should arouse us to true repentance. The most blasphemous being in creation acknowledges HaShem as king on Rosh HaShanah. The Jewish People, HaShem’s beloved nation, can certainly come to this recognition.
The Shabbos connection
Throughout the week we struggle with the idea of submitting our will to HaShem. With the onset Shabbos, when we proclaim HaShem as king, we can easily submit our will to HaShem. On Shabbos, all harsh judgments depart, and even the evil angel is coerced to answer Amen. It is noteworthy that Rosh HaShanah is at the beginning of the seventh month in the Jewish calendar. Thus, Shabbos, the seventh day of the week, reflects the acceptance of HaShem’s kingship on Rosh HaShanah. HaShem should allow us to observe His Holy Shabbos and all of His festival, with awe and with great love.
Leave it Up to the King
Rabbi Eliyahu Hoffman writes: One of the anomalies pointed out by the commentators regarding Rosh HaShanah is that nowhere in the Torah is Rosh HaShanah ever mentioned in connection with Yom Hadin/A Day of Judgment; Scripture speaks only of a Yom Teruah/Day of Blowing the Shofar. It is only through the oral tradition of our Sages that we know that on the Universe's anniversary, its Creator takes stock and makes His allocations and allotments for the coming year. Why does the Torah seemingly go out of its way to conceal the concept of Judgment? And why is it specifically the theme of the Shofar that receives the overwhelming focus in the Torah's description of this day, when in fact the sounding of the Shofar is but a small, if very important, ingredient in the overall scheme of Rosh HaShanah?
In the book of Nechemiah (8) we find a description of an ancient Rosh HaShanah:
Then all the people gathered together as one man at the plaza before the Water Gate, and they asked Ezra the scribe to bring the Torah scroll of Moshe, which HaShem had commanded Israel. So Ezra the Kohen brought the Torah before the congregation... on the first day of the seventh month. He read from it... from first light until midday, and the ears of all the people were attentive to the Torah scroll. They read in the scroll, in G-d’s Torah, clearly, appreciating the wisdom; they helped the people understand the reading. Then Nechemiah, Ezra the scribe, and the Leviim who were helping the people understand, said to all the people - who were weeping as they heard the words of the Torah – “Today is sacred to HaShem, your G-d; do not mourn and do not weep. Go eat rich foods, and drink sweet beverages, and send portions to those who have not prepared - for today is sacred to our Lord. Do not be sad – HaShem’s pleasure is your strength!”
When the people listened to the HaShem’s word being read to them, they were overwhelmed by feelings of remorse and inadequacy, and began to weep. At first glance, this would seem to be most appropriate and praiseworthy - something we might all strive for on the most serious and introspective of days. Yet they are rebuffed. Rather, they are told to go eat lavish meals, because “HaShem’s pleasure is their strength.” We are left wondering what indeed is HaShem’s pleasure - from which they are to derive strength - if not their sincere reaction to hearing the Torah?
The Tur (Orach Chaim 581) describes a Jew’s preparation for the Day of Judgment:
Normally, a person who knows he is to be judged, dons black clothing, lets his beard grow unkempt, and doesn't cut his nails. [He does so because he is overcome with anxiety] over not knowing the outcome of his judgment. Yet [before Rosh HaShanah] we don't do so. We don white clothing, trim our hair, and cut our nails. On Rosh HaShanah, we eat, drink, and are happy, for we know that the Almighty will perform miracles with us...
Why shouldn't we stand in trepidation before the mighty Yom Ha-din - instead of running around getting haircuts and preparing luxurious meals? What is the source of our assuredness that we will merit a good verdict - all the more so if we approach the Day of Judgment with such seeming nonchalance?
The holy Zohar (see Tikkunei Zohar 22a regarding Yom Kippur) criticizes those who cry out on the Days of Judgment, pleading for their needs. “Give! Give!” they cry, “like a dog begging for food.” What is so wrong if, recognizing the seriousness and imminence of the day’s judgment, we plead for our needs?
Perhaps we can understand the correct approach to Rosh HaShanah with a parable:
A great and mighty king let it be known that on a given day, he would be passing through a certain city. During his stay, he would grace the inhabitants with an audience, during which he would deliver a royal address. He would then entertain requests and supplications from his subjects. Those who wished were to prepare their requests on the highest quality parchment, upon which they should write what it is they were asking of the king, and why they felt the magnanimous king should grant their wishes. They could ask for up to three things.
The city’s inhabitants busily went about preparing a royal welcome. Of course there was also much excitement about the prospect of a private audience, and the possibility of one’s most-longed-for dreams being granted by the king himself. The king arrived amidst much pomp and circumstance, and was duly impressed by the extravagant preparations made on his behalf. After delivering his royal address, a huge line formed in front of him. Each person held in his hand a carefully written parchment to present to the king, with the hope that his dreams would be granted.
The king was indeed magnanimous, and graced his subjects by granting any and all reasonable requests. One by one the people had their turn and made leave of the king's presence, all with the satisfied looks of one whose dreams have come true.
The entire time, the king had been observing that one lone maidservant stood at the back of the palace, modestly observing the goings-on, yet never approaching the line. Even now as the line was already empty, she still did not approach. Intrigued, the king had her called before him.
“Tell me,” he said, “why is it that you stand there quietly, while all your townsmen come and go, each of them having their wishes granted in a most generous manner? Do you not trust that I have the ability to grant your desires?”
“Oh no,” she said sharply to the king. “It’s just that - well - I simply didn't have the time to prepare a parchment with my requests. You see, when I heard the king would be visiting, I immediately became preoccupied with making sure everything would be ready to receive the king. Draperies needed to be sewn, rugs weaved, floors cleaned, swept, and polished... There was so much to do to make sure the city was ready for the king's arrival, and I so busy, that I simply never got around to preparing my wish-list. Today, as I stood before the king, I realized it was already too late. Instead, I chose to spend by time in the presence of your highness, as he graciously dealt with his subjects.”
The king’s face now glowed with a radiance that awed the simple maidservant. “My dearest maiden,” the king said, “if there is anyone who is truly deserving of having their wishes granted, it must surely be you, who have put my honor before all else. I will not trouble you to ask, for in your modesty your requests would likely be simple ones. Rather, I will grant you the blessings of my hand - the royal hand. I have no doubt they will satisfy you beyond your wildest dreams.”
In the weeks and days before Rosh HaShanah, Jews are busy cleaning up (Teshuvah cleanses sins), and preparing ourselves to receive the King of Kings. Although of course HaShem is our King all year long, on Rosh HaShanah His dominion is underscored by the fact that it is then that He sits upon the Throne of Judgment and judges the world. It is on Rosh HaShanah that HaShem says, “Call out before Me with the blast of the Shofar - to demonstrate your acceptance of Me as your King (Mishnah Rosh HaShanah 4:5),” like the king who enters the palace amidst trumpet blasts.
The Torah stresses the theme of Rosh HaShanah as being a day of Shofar blasts, and down-plays the aspect of judgment, in order to keep us focused. The nature of a man being judged is to become self-absorbed; his mind is consumed with thoughts of what he can do to assure himself a favorable verdict. Or, if he feels there is no hope, he falls into self- pity and stops caring. Either way, all he’s thinking about is himself, and that misses the whole point of the day. Our focus on Rosh HaShanah should not be on “what’s in it for us” and “how’s this going to turn out for me” but rather on accepting HaShem as our King, and being the best servants we can.
That’s why, when the people began mourning and crying, they were told to stop. It’s good that they were aroused by the reading of the Torah, but the Navi (Prophet) guided them to take that arousal and use it to celebrate the day that HaShem brought the world into being, thereby becoming its King, and on which He renews its lease each year.
With what will they merit a good judgment? Why are we so self-assured that we will be judged favorably that we get dressed up in our finest clothing, and, as the Zohar suggests, we spend the day celebrating rather than groveling before HaShem to forgive our sins and grant our wishes? It’s not because we arrogantly believe we deserve it, but because of what we're doing instead. As HaShem sits upon His throne to judge the world, He finds us in the synagogues, listening to the Shofar and reciting the prayers whose focus is that we accept HaShem as our King, and pray that one day the entire world will also recognize His dominion. We’re too “busy” to even take the time to contemplate where we fit in the picture, and what HaShem has in store for us. Seeing this, HaShem’s countenance glows, and no doubt He inscribes all His faithful servants in the Book of Life and the Righteous, that they may indeed merit another year of health and prosperity. And He bestows upon them blessings far more numerous and generous than they ever could have thought to ask for. [Reprinted with permission from www.Torah.org]
Rosh HaShanah Stories
A Novel Audit
With the approach of Rosh HaShanah as we close the past year and welcome the new, what better time for auditing our experiences in the past year so that we can better them in the year to come. Each one of us does so in our own personal way. Yet, there is something we can all learn from Moshe the innkeeper who employed a unique method of accounting.
The Baal Shem Tov’s students once asked how to prepare for the High Holidays. He sent them to observe the simple innkeeper, Moshe. The students took a room in his inn, and waited to discover the answer to their question. At midnight before Rosh HaShanah they heard Moshe rustling about in the front room. They peeked out and saw Moshe taking down two large notebooks from the shelf. He sat down on a small stool, lit a candle, and began reading from one notebook.
The notebook was a diary of all the misdeeds and transgressions the innkeeper had committed in the course of the year-the date, time and circumstance of each scrupulously noted. His “sins” were quite benign - a word of gossip one day, oversleeping the time for prayer on another, neglecting to give his daily coin to charity on a third - but by the time Moshe had read through the first few pages, his face was bathed in tears. For more than an hour Moshe read and wept, until the last page had been turned.
He then opened up the second notebook. This, too, was a diary - of all the troubles and misfortunes that had befallen him in the course of the year. On this day Moshe was beaten by a gang of peasants, on that day his child fell ill; once, in the dead of winter, the family had frozen for several nights for lack of firewood; another time their cow had died, and there was no milk until enough pennies had been saved to buy another.
When he had finished reading the second notebook, the tavern keeper lifted his eyes heavenward and said: “So you see, dear Father in Heaven, I have sinned against You. Last year I repented and promised to fulfill Your commandments, but I repeatedly succumbed to my evil inclination. But last year I also prayed and begged You for a year of health and prosperity, and I trusted in You that it would indeed be this way.
“Dear Father, today is the eve of Rosh HaShanah, when everyone forgives and is forgiven. Let us put the past behind us. I didn’t always do what was asked of me and You didn't always do what was asked of You. I forgive you and you forgive me, and we’ll call it even.”
Legal Defense
One year, when the first day of Rosh HaShanah occurred on Shabbos, Rabbi Levi Yitzchak of Berditchev ascended the podium in the center of his synagogue and addressed the heavens:
“Master of the Universe! Today, all Your creatures pass before You like a flock of sheep, and You pass judgment upon them. Two great books lie open before You, the book of life and the book of death. The righteous are inscribed in the book of life, and the transgressors are written in the book of death, G-d forbid.
“But today is Shabbos. Did You not command in Your holy Torah that is forbidden to write on Shabbos? True, it is permitted to violate Shabbos in order to preserve a life, so You are permitted to inscribe the righteous in the book of life. But no such clause permits inscribing those who have transgressed Your will in the book of death. I therefore inform You, dear Father in Heaven, that according to the law of the Torah, You must inscribe all Your children for a year of life, health and prosperity!”
The Waiting King
HaMelech (“the King”) is an oft-occurring word in the Rosh HaShanah prayers, whose dominant theme is our coronation of G-d as king of the universe and submission to His sovereignty. Indeed, this is the first word chanted by the cantor on Rosh HaShanah morning, as he opens the Shacharis prayers with an awe-inspiring melody that climaxes with a sonorous Ha-Me-lech!
One Rosh HaShanah morning, the great Chassidic master Rabbi Aaron of Karlin fainted when he came to the word HaMelech. He later explained that he recalled the Talmudic passage that describes Rabbi Yochanan ben Zakkai’s encounter with Vespasian. Rabbi Yochanan had himself smuggled out of the besieged city of Jerusalem to plead with the Roman general to spare the Torah center of Yavneh. When Rabbi Yochanan entered Vespasian’s tent, he addressed him as “Your Majesty.”
“You are deserving of death on two accounts,” said Vespasian. “First of all, I am not the king, only His Majesty’s general. Secondly, if I am indeed king, why did you not come to me until now?”
“I thought to myself,” said the Rebbe of Karlin, “if we address the Almighty as ‘King,’ does this not invite the question, ‘If I am indeed your king, why did you not come to me until now?’ What can we answer to that?”
One merit with which to blow Shofar
Reb Yissachar Dov of Radoshitz took longer than usual on Rosh HaShanah to join the congregants for the blowing of the shofar. When he finally came out of his room, he told his Chasidim the following:
"Let me tell you a story about my Rebbe, the Chozeh (Seer) of Lublin.
“One Rosh HaShanah the Chozeh remained an extra long time in his study. He felt unable to leave and join his Chasidim for the blowing of the shofar; he was heartbroken at the thought that he had to his credit no single merit which would give him the strength to go ahead this special mitzvah. Finally he remembered that he had, in fact, one merit in his favor: in the course of the previous year he had not spoken one angry word.
“On one occasion, it almost happened that he lost his temper. His attendant had forgotten to prepare water next to his bed so that he would be able to wash his hands in the prescribed manner in the morning. He had decided to reprimand the attendant for his negligence -- until the Chozeh recalled the warning of the Sages, “He who is angry, it is as if he worshipped idols.”
The Chozeh thought to himself, “For the sake of the mitzvah of washing my hands in the morning I am going to allow myself, G-d forbid, to become an idolater?” He had therefore said nothing.
“When the Chozeh reminded himself that he had this one merit to his credit, he went ahead with the blowing of the shofar.”
Upon completing the telling of this story, Reb Yissachar Dov proceeded to lead his own congregation in reading Psalm 47 which speaks of the majesty of the Creator and which serves as the introduction to the blasts of the shofar.
Getting the job done
Reb Tzvi of Portziva used to lead the Mussaf prayer on Rosh HaShanah in the synagogue of Reb Yosele of Torchin, the Chozeh of Lublin’s son.
He was once asked by Reb Yitzchak Meir of Ger: “Perhaps you could repeat for me a teaching which you heard from Reb Yosele?”
“I do not recall any words of Torah,” said Reb Tzvi, “but I do remember a story. One Rosh HaShanah, just before the blowing of the shofar, Reb Yosele entered the shul and told his Chasidim, some of whom were undoubtedly thinking at that moment of their own requests to the Almighty for the coming year, ‘I am not going to rebuke you, nor am I going to teach you Torah. I am only going tell you a story.’
In a certain city a learned and wealthy wine-merchant lived who was honored one day by a visit from the local rabbi. The host went out of his way to show the rabbi great respect. The merchant quickly sent his servant down to the cellar, where he was to fill a bottle of wine from the middle barrel of the third row - for this was the best wine he owned. All the while, he engaged in a scholarly conversation with his distinguished guest.
When the merchant had waited quite a while for his servant to return, he excused himself and quickly descended to the cellar to find out what had happened. He was shocked at what he saw there. Some of the barrels were uncovered; others were being drained as their taps had been left open; broken bottle were lying in the puddles of wine on the floor; and the servant was nowhere to be seen.
The merchant returned upstairs, very upset at the serious damage which his servant had caused him. He began to look for the servant, calling him by name. The servant finally answered, from a comfortable place over the fireplace, where he was sprawled at his leisure. From up there, the servant called out to his master, ‘Listen here! I want you to increase my salary by so and so much. It isn’t nearly high enough...’”
Reb Yitzchak Meir of Ger thanked Reb Tzvi warmly.
“Now that is what I call a fine parable!” he exclaimed.
Rav Eliyahu Chaim Meisel - The Best Book That Wasn’t A Bestseller
Rav Eliyahu Chaim Meisel, z”tl was the Rav of Lodz and one of the Gedolei Hador in the second half of the nineteenth century. In addition to his gadlus in Torah, he was a gadol in chessed. He spent much effort easing the plight of those who were less fortunate. It was common at the time that poor Jewish children were kidnapped and conscripted into the Russian army, but this never happened under his jurisdiction.
Once, Rav Meisel met with Rav Chaim Ozer, z”tl, and Rav Meisel praised the Sefer Achiezer which R’ Chaim Ozer had recently published. R’ Chaim Ozer asked R’ Meisel, “When we will see a sefer from you?” Rav Meisel responded by emptying his pockets of little folded pieces of paper. They were promissory notes from loans he had signed to enable him to aid widows and orphans. He said, “This is my sefer. I am so busy with problems of this nature that I don’t the time to complete a sefer.” Rav Chaim Ozer responded, “My sefer pales in comparison to your sefer.” (Sidras Tikkun Hamiddos)
Rav Shlomo Zalman Auerbach - All I Can Do For You Is Cry
The family of Reb Shlomo Zalman Auerbach z”tl recounted a story that occurred one night at a very late hour. A knock was heard on the door of their household in Shaarei Chessed. A chassan and kallah entered, both of whom were baalei teshuvah, with a difficult question. Their wedding was a week away, and it had suddenly been revealed that the kallah was passul for marriage, and it was forbidden for them to marry.
They imploringly questioned Reb Shlomo Zalman, “What should we do?” The Posek Hador heard their question, and gestured with his hands that there was nothing he could do. Then he turned to the chassan and kallah and said, “You’re asking me what to do, and I know that there’s nothing to be done; can I provide a heter for someone forbidden to marry? However, there is something in my power to do for you. I can cry.”
The Gaon took all his Torah which he learned his entire lifetime, all the kedushah of his heart, and the taharah of his soul, and burst out in heart-rending weeping. Twenty-four hours had not yet passed, and the chassan and kallah returned to Reb Shlomo Zalman’s house. They told him that a man had suddenly arrived from Argentina who knew the kallah’s family well. He testified that the kallah is not forbidden to marry, and the information they had received previously was false. (Aleinu Lishabeiach) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim
Rosh HaShanah 5770
Is sponsored by Ephraim and Devorah Rich
in loving memory
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Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova. HaShem should answer all of Klal Yisroel’s Tefillos and bring us a Shenas Geulah ViYeshuah
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Shabbos: Ta’am HaChaim Rosh HaShanah 5770
Standing and Kingship
Introduction
Last week’s parasha, Nitzavim, commences with the words (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, and your officers – all the men of Israel. The commentators write that this verse alludes to Rosh HaShanah, when the entire Jewish People stands before HaShem in judgment. It is noteworthy that the word nitzavim, standing, and the word hayom, today, allude to Rosh HaShanah. These words also appear in a different verse where it is said (Iyov 1:6) vayehi hayom vayavou binei haelohim lihisyatzeiv al HaShem vayavo gam hasatan bisocham, it happened one day; the angels came to stand before HaShem, and the Satan too came among them. The Zohar comments that this incident occurred on Rosh HaShanah. It appears that the word nitzav, standing, is associated with kingship. Proof of this association can be found in a verse (Melachim I 22:48) that states umelech ain beEdom nitzav melech, there was [still] no king in Edom; a commissioner [from Yehudah] ruled. We see that Scripture refers to a nitzav as a melech a king. What is the connection between standing to crowning HaShem as King of the universe?
Does it say malkichem or not?
It is told that a rabbi once commenced his sermon on the Shabbos of Parashas Nitzavim with the following question. It is said (Devarim 29:9) atem nitzavim hayom kulchem lifnei HaShem Elokeichem rosheichem shivteichem zikneichem vishofteichem malkichem kol ish Yisroel¸ you are standing today, all of you, before HaShem, your G-d: the heads of your tribes, your elders, your officers and your kings– all the men of Israel. The rabbi queried: how can the Torah state that Moshe was addressing the kings amongst the Jewish People when at that time in history there were no Jewish kings? One of the more astute members of the congregation interrupted the rabbi, declaring, “Rabbi, forgive me for contradicting you, but the verse does not mention kings.” The rabbi smiled at the congregant and said, “Sam, that is one approach to answering this question. Now listen to my suggestion of how to resolve this difficulty.”
Standing together to crown HaShem
While this incident may be more of a legend and is certainly on the humorous side, there is some truth to the rabbi’s query. Moshe had summoned the Jewish People to stand together and accept HaShem’s covenant. Incorporated in their acknowledgment was the necessity to crown HaShem as their king. Similarly, on Rosh HaShanah, we stand together before HaShem in judgment, and the purpose of our unity is to accept HaShem as our king.
Nitzav has a converse dimension
It is noteworthy that this association of the word nitzav and kingship has another dimension. It is said (Bamidbar 16:27) viDasan viAviram yatzu nitzavim, and Dasan and Aviram went out erect. These two people were infamous for agitating Moshe in the Wilderness. Nitzavim in this context is interpreted to mean blasphemy, as Dasan and Aviram disputed the leadership of Moshe. This converse of the word nitzav is related to Rosh HaShanah. We have seen from the previously mentioned verse in Iyov that on Rosh HaShanah, in addition to the angels, the Satan also comes lihisyatzeiv al HaShem, to stand before HaShem. The Satan, who is the prosecutor of the Jewish People, is normally perceived as blasphemous. Yet, on Rosh HaShanah, even the Satan is compelled to acknowledge HaShem’s kingship over the world. This idea should arouse us to true repentance. The most blasphemous being in creation acknowledges HaShem as king on Rosh HaShanah. The Jewish People, HaShem’s beloved nation, can certainly come to this recognition.
The Shabbos connection
Throughout the week we struggle with the idea of submitting our will to HaShem. With the onset Shabbos, when we proclaim HaShem as king, we can easily submit our will to HaShem. On Shabbos, all harsh judgments depart, and even the evil angel is coerced to answer Amen. It is noteworthy that Rosh HaShanah is at the beginning of the seventh month in the Jewish calendar. Thus, Shabbos, the seventh day of the week, reflects the acceptance of HaShem’s kingship on Rosh HaShanah. HaShem should allow us to observe His Holy Shabbos and all of His festival, with awe and with great love.
Leave it Up to the King
Rabbi Eliyahu Hoffman writes: One of the anomalies pointed out by the commentators regarding Rosh HaShanah is that nowhere in the Torah is Rosh HaShanah ever mentioned in connection with Yom Hadin/A Day of Judgment; Scripture speaks only of a Yom Teruah/Day of Blowing the Shofar. It is only through the oral tradition of our Sages that we know that on the Universe's anniversary, its Creator takes stock and makes His allocations and allotments for the coming year. Why does the Torah seemingly go out of its way to conceal the concept of Judgment? And why is it specifically the theme of the Shofar that receives the overwhelming focus in the Torah's description of this day, when in fact the sounding of the Shofar is but a small, if very important, ingredient in the overall scheme of Rosh HaShanah?
In the book of Nechemiah (8) we find a description of an ancient Rosh HaShanah:
Then all the people gathered together as one man at the plaza before the Water Gate, and they asked Ezra the scribe to bring the Torah scroll of Moshe, which HaShem had commanded Israel. So Ezra the Kohen brought the Torah before the congregation... on the first day of the seventh month. He read from it... from first light until midday, and the ears of all the people were attentive to the Torah scroll. They read in the scroll, in G-d’s Torah, clearly, appreciating the wisdom; they helped the people understand the reading. Then Nechemiah, Ezra the scribe, and the Leviim who were helping the people understand, said to all the people - who were weeping as they heard the words of the Torah – “Today is sacred to HaShem, your G-d; do not mourn and do not weep. Go eat rich foods, and drink sweet beverages, and send portions to those who have not prepared - for today is sacred to our Lord. Do not be sad – HaShem’s pleasure is your strength!”
When the people listened to the HaShem’s word being read to them, they were overwhelmed by feelings of remorse and inadequacy, and began to weep. At first glance, this would seem to be most appropriate and praiseworthy - something we might all strive for on the most serious and introspective of days. Yet they are rebuffed. Rather, they are told to go eat lavish meals, because “HaShem’s pleasure is their strength.” We are left wondering what indeed is HaShem’s pleasure - from which they are to derive strength - if not their sincere reaction to hearing the Torah?
The Tur (Orach Chaim 581) describes a Jew’s preparation for the Day of Judgment:
Normally, a person who knows he is to be judged, dons black clothing, lets his beard grow unkempt, and doesn't cut his nails. [He does so because he is overcome with anxiety] over not knowing the outcome of his judgment. Yet [before Rosh HaShanah] we don't do so. We don white clothing, trim our hair, and cut our nails. On Rosh HaShanah, we eat, drink, and are happy, for we know that the Almighty will perform miracles with us...
Why shouldn't we stand in trepidation before the mighty Yom Ha-din - instead of running around getting haircuts and preparing luxurious meals? What is the source of our assuredness that we will merit a good verdict - all the more so if we approach the Day of Judgment with such seeming nonchalance?
The holy Zohar (see Tikkunei Zohar 22a regarding Yom Kippur) criticizes those who cry out on the Days of Judgment, pleading for their needs. “Give! Give!” they cry, “like a dog begging for food.” What is so wrong if, recognizing the seriousness and imminence of the day’s judgment, we plead for our needs?
Perhaps we can understand the correct approach to Rosh HaShanah with a parable:
A great and mighty king let it be known that on a given day, he would be passing through a certain city. During his stay, he would grace the inhabitants with an audience, during which he would deliver a royal address. He would then entertain requests and supplications from his subjects. Those who wished were to prepare their requests on the highest quality parchment, upon which they should write what it is they were asking of the king, and why they felt the magnanimous king should grant their wishes. They could ask for up to three things.
The city’s inhabitants busily went about preparing a royal welcome. Of course there was also much excitement about the prospect of a private audience, and the possibility of one’s most-longed-for dreams being granted by the king himself. The king arrived amidst much pomp and circumstance, and was duly impressed by the extravagant preparations made on his behalf. After delivering his royal address, a huge line formed in front of him. Each person held in his hand a carefully written parchment to present to the king, with the hope that his dreams would be granted.
The king was indeed magnanimous, and graced his subjects by granting any and all reasonable requests. One by one the people had their turn and made leave of the king's presence, all with the satisfied looks of one whose dreams have come true.
The entire time, the king had been observing that one lone maidservant stood at the back of the palace, modestly observing the goings-on, yet never approaching the line. Even now as the line was already empty, she still did not approach. Intrigued, the king had her called before him.
“Tell me,” he said, “why is it that you stand there quietly, while all your townsmen come and go, each of them having their wishes granted in a most generous manner? Do you not trust that I have the ability to grant your desires?”
“Oh no,” she said sharply to the king. “It’s just that - well - I simply didn't have the time to prepare a parchment with my requests. You see, when I heard the king would be visiting, I immediately became preoccupied with making sure everything would be ready to receive the king. Draperies needed to be sewn, rugs weaved, floors cleaned, swept, and polished... There was so much to do to make sure the city was ready for the king's arrival, and I so busy, that I simply never got around to preparing my wish-list. Today, as I stood before the king, I realized it was already too late. Instead, I chose to spend by time in the presence of your highness, as he graciously dealt with his subjects.”
The king’s face now glowed with a radiance that awed the simple maidservant. “My dearest maiden,” the king said, “if there is anyone who is truly deserving of having their wishes granted, it must surely be you, who have put my honor before all else. I will not trouble you to ask, for in your modesty your requests would likely be simple ones. Rather, I will grant you the blessings of my hand - the royal hand. I have no doubt they will satisfy you beyond your wildest dreams.”
In the weeks and days before Rosh HaShanah, Jews are busy cleaning up (Teshuvah cleanses sins), and preparing ourselves to receive the King of Kings. Although of course HaShem is our King all year long, on Rosh HaShanah His dominion is underscored by the fact that it is then that He sits upon the Throne of Judgment and judges the world. It is on Rosh HaShanah that HaShem says, “Call out before Me with the blast of the Shofar - to demonstrate your acceptance of Me as your King (Mishnah Rosh HaShanah 4:5),” like the king who enters the palace amidst trumpet blasts.
The Torah stresses the theme of Rosh HaShanah as being a day of Shofar blasts, and down-plays the aspect of judgment, in order to keep us focused. The nature of a man being judged is to become self-absorbed; his mind is consumed with thoughts of what he can do to assure himself a favorable verdict. Or, if he feels there is no hope, he falls into self- pity and stops caring. Either way, all he’s thinking about is himself, and that misses the whole point of the day. Our focus on Rosh HaShanah should not be on “what’s in it for us” and “how’s this going to turn out for me” but rather on accepting HaShem as our King, and being the best servants we can.
That’s why, when the people began mourning and crying, they were told to stop. It’s good that they were aroused by the reading of the Torah, but the Navi (Prophet) guided them to take that arousal and use it to celebrate the day that HaShem brought the world into being, thereby becoming its King, and on which He renews its lease each year.
With what will they merit a good judgment? Why are we so self-assured that we will be judged favorably that we get dressed up in our finest clothing, and, as the Zohar suggests, we spend the day celebrating rather than groveling before HaShem to forgive our sins and grant our wishes? It’s not because we arrogantly believe we deserve it, but because of what we're doing instead. As HaShem sits upon His throne to judge the world, He finds us in the synagogues, listening to the Shofar and reciting the prayers whose focus is that we accept HaShem as our King, and pray that one day the entire world will also recognize His dominion. We’re too “busy” to even take the time to contemplate where we fit in the picture, and what HaShem has in store for us. Seeing this, HaShem’s countenance glows, and no doubt He inscribes all His faithful servants in the Book of Life and the Righteous, that they may indeed merit another year of health and prosperity. And He bestows upon them blessings far more numerous and generous than they ever could have thought to ask for. [Reprinted with permission from www.Torah.org]
Rosh HaShanah Stories
A Novel Audit
With the approach of Rosh HaShanah as we close the past year and welcome the new, what better time for auditing our experiences in the past year so that we can better them in the year to come. Each one of us does so in our own personal way. Yet, there is something we can all learn from Moshe the innkeeper who employed a unique method of accounting.
The Baal Shem Tov’s students once asked how to prepare for the High Holidays. He sent them to observe the simple innkeeper, Moshe. The students took a room in his inn, and waited to discover the answer to their question. At midnight before Rosh HaShanah they heard Moshe rustling about in the front room. They peeked out and saw Moshe taking down two large notebooks from the shelf. He sat down on a small stool, lit a candle, and began reading from one notebook.
The notebook was a diary of all the misdeeds and transgressions the innkeeper had committed in the course of the year-the date, time and circumstance of each scrupulously noted. His “sins” were quite benign - a word of gossip one day, oversleeping the time for prayer on another, neglecting to give his daily coin to charity on a third - but by the time Moshe had read through the first few pages, his face was bathed in tears. For more than an hour Moshe read and wept, until the last page had been turned.
He then opened up the second notebook. This, too, was a diary - of all the troubles and misfortunes that had befallen him in the course of the year. On this day Moshe was beaten by a gang of peasants, on that day his child fell ill; once, in the dead of winter, the family had frozen for several nights for lack of firewood; another time their cow had died, and there was no milk until enough pennies had been saved to buy another.
When he had finished reading the second notebook, the tavern keeper lifted his eyes heavenward and said: “So you see, dear Father in Heaven, I have sinned against You. Last year I repented and promised to fulfill Your commandments, but I repeatedly succumbed to my evil inclination. But last year I also prayed and begged You for a year of health and prosperity, and I trusted in You that it would indeed be this way.
“Dear Father, today is the eve of Rosh HaShanah, when everyone forgives and is forgiven. Let us put the past behind us. I didn’t always do what was asked of me and You didn't always do what was asked of You. I forgive you and you forgive me, and we’ll call it even.”
Legal Defense
One year, when the first day of Rosh HaShanah occurred on Shabbos, Rabbi Levi Yitzchak of Berditchev ascended the podium in the center of his synagogue and addressed the heavens:
“Master of the Universe! Today, all Your creatures pass before You like a flock of sheep, and You pass judgment upon them. Two great books lie open before You, the book of life and the book of death. The righteous are inscribed in the book of life, and the transgressors are written in the book of death, G-d forbid.
“But today is Shabbos. Did You not command in Your holy Torah that is forbidden to write on Shabbos? True, it is permitted to violate Shabbos in order to preserve a life, so You are permitted to inscribe the righteous in the book of life. But no such clause permits inscribing those who have transgressed Your will in the book of death. I therefore inform You, dear Father in Heaven, that according to the law of the Torah, You must inscribe all Your children for a year of life, health and prosperity!”
The Waiting King
HaMelech (“the King”) is an oft-occurring word in the Rosh HaShanah prayers, whose dominant theme is our coronation of G-d as king of the universe and submission to His sovereignty. Indeed, this is the first word chanted by the cantor on Rosh HaShanah morning, as he opens the Shacharis prayers with an awe-inspiring melody that climaxes with a sonorous Ha-Me-lech!
One Rosh HaShanah morning, the great Chassidic master Rabbi Aaron of Karlin fainted when he came to the word HaMelech. He later explained that he recalled the Talmudic passage that describes Rabbi Yochanan ben Zakkai’s encounter with Vespasian. Rabbi Yochanan had himself smuggled out of the besieged city of Jerusalem to plead with the Roman general to spare the Torah center of Yavneh. When Rabbi Yochanan entered Vespasian’s tent, he addressed him as “Your Majesty.”
“You are deserving of death on two accounts,” said Vespasian. “First of all, I am not the king, only His Majesty’s general. Secondly, if I am indeed king, why did you not come to me until now?”
“I thought to myself,” said the Rebbe of Karlin, “if we address the Almighty as ‘King,’ does this not invite the question, ‘If I am indeed your king, why did you not come to me until now?’ What can we answer to that?”
One merit with which to blow Shofar
Reb Yissachar Dov of Radoshitz took longer than usual on Rosh HaShanah to join the congregants for the blowing of the shofar. When he finally came out of his room, he told his Chasidim the following:
"Let me tell you a story about my Rebbe, the Chozeh (Seer) of Lublin.
“One Rosh HaShanah the Chozeh remained an extra long time in his study. He felt unable to leave and join his Chasidim for the blowing of the shofar; he was heartbroken at the thought that he had to his credit no single merit which would give him the strength to go ahead this special mitzvah. Finally he remembered that he had, in fact, one merit in his favor: in the course of the previous year he had not spoken one angry word.
“On one occasion, it almost happened that he lost his temper. His attendant had forgotten to prepare water next to his bed so that he would be able to wash his hands in the prescribed manner in the morning. He had decided to reprimand the attendant for his negligence -- until the Chozeh recalled the warning of the Sages, “He who is angry, it is as if he worshipped idols.”
The Chozeh thought to himself, “For the sake of the mitzvah of washing my hands in the morning I am going to allow myself, G-d forbid, to become an idolater?” He had therefore said nothing.
“When the Chozeh reminded himself that he had this one merit to his credit, he went ahead with the blowing of the shofar.”
Upon completing the telling of this story, Reb Yissachar Dov proceeded to lead his own congregation in reading Psalm 47 which speaks of the majesty of the Creator and which serves as the introduction to the blasts of the shofar.
Getting the job done
Reb Tzvi of Portziva used to lead the Mussaf prayer on Rosh HaShanah in the synagogue of Reb Yosele of Torchin, the Chozeh of Lublin’s son.
He was once asked by Reb Yitzchak Meir of Ger: “Perhaps you could repeat for me a teaching which you heard from Reb Yosele?”
“I do not recall any words of Torah,” said Reb Tzvi, “but I do remember a story. One Rosh HaShanah, just before the blowing of the shofar, Reb Yosele entered the shul and told his Chasidim, some of whom were undoubtedly thinking at that moment of their own requests to the Almighty for the coming year, ‘I am not going to rebuke you, nor am I going to teach you Torah. I am only going tell you a story.’
In a certain city a learned and wealthy wine-merchant lived who was honored one day by a visit from the local rabbi. The host went out of his way to show the rabbi great respect. The merchant quickly sent his servant down to the cellar, where he was to fill a bottle of wine from the middle barrel of the third row - for this was the best wine he owned. All the while, he engaged in a scholarly conversation with his distinguished guest.
When the merchant had waited quite a while for his servant to return, he excused himself and quickly descended to the cellar to find out what had happened. He was shocked at what he saw there. Some of the barrels were uncovered; others were being drained as their taps had been left open; broken bottle were lying in the puddles of wine on the floor; and the servant was nowhere to be seen.
The merchant returned upstairs, very upset at the serious damage which his servant had caused him. He began to look for the servant, calling him by name. The servant finally answered, from a comfortable place over the fireplace, where he was sprawled at his leisure. From up there, the servant called out to his master, ‘Listen here! I want you to increase my salary by so and so much. It isn’t nearly high enough...’”
Reb Yitzchak Meir of Ger thanked Reb Tzvi warmly.
“Now that is what I call a fine parable!” he exclaimed.
Rav Eliyahu Chaim Meisel - The Best Book That Wasn’t A Bestseller
Rav Eliyahu Chaim Meisel, z”tl was the Rav of Lodz and one of the Gedolei Hador in the second half of the nineteenth century. In addition to his gadlus in Torah, he was a gadol in chessed. He spent much effort easing the plight of those who were less fortunate. It was common at the time that poor Jewish children were kidnapped and conscripted into the Russian army, but this never happened under his jurisdiction.
Once, Rav Meisel met with Rav Chaim Ozer, z”tl, and Rav Meisel praised the Sefer Achiezer which R’ Chaim Ozer had recently published. R’ Chaim Ozer asked R’ Meisel, “When we will see a sefer from you?” Rav Meisel responded by emptying his pockets of little folded pieces of paper. They were promissory notes from loans he had signed to enable him to aid widows and orphans. He said, “This is my sefer. I am so busy with problems of this nature that I don’t the time to complete a sefer.” Rav Chaim Ozer responded, “My sefer pales in comparison to your sefer.” (Sidras Tikkun Hamiddos)
Rav Shlomo Zalman Auerbach - All I Can Do For You Is Cry
The family of Reb Shlomo Zalman Auerbach z”tl recounted a story that occurred one night at a very late hour. A knock was heard on the door of their household in Shaarei Chessed. A chassan and kallah entered, both of whom were baalei teshuvah, with a difficult question. Their wedding was a week away, and it had suddenly been revealed that the kallah was passul for marriage, and it was forbidden for them to marry.
They imploringly questioned Reb Shlomo Zalman, “What should we do?” The Posek Hador heard their question, and gestured with his hands that there was nothing he could do. Then he turned to the chassan and kallah and said, “You’re asking me what to do, and I know that there’s nothing to be done; can I provide a heter for someone forbidden to marry? However, there is something in my power to do for you. I can cry.”
The Gaon took all his Torah which he learned his entire lifetime, all the kedushah of his heart, and the taharah of his soul, and burst out in heart-rending weeping. Twenty-four hours had not yet passed, and the chassan and kallah returned to Reb Shlomo Zalman’s house. They told him that a man had suddenly arrived from Argentina who knew the kallah’s family well. He testified that the kallah is not forbidden to marry, and the information they had received previously was false. (Aleinu Lishabeiach) [Reprinted with permission from www.Revach.net]
Shabbos: Ta’am HaChaim
Rosh HaShanah 5770
Is sponsored by Ephraim and Devorah Rich
in loving memory
of Ephraim’s grandmother, Pearl Cohen
Peryl bas Shmuel, niftarah 2 Tishrei.
Have a wonderful and delightful Shabbos and a Kesiva Vachasima Tova. HaShem should answer all of Klal Yisroel’s Tefillos and bring us a Shenas Geulah ViYeshuah
Prepared by Rabbi Binyomin Adler.
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Sunday, September 6, 2009
Shabbos: Ta’am HaChaim Parashas Nitzavim-Vayeilech 5769
שבת טעם החיים פרשת נצבים-וילך תשס"ט
Shabbos: Ta’am HaChaim Parashas Nitzavim-Vayeilech 5769
Teshuvah is right around the corner
Introduction
In this week’s parasha, Nitzavim, it is said (Devarim 30:11-14) ki hamitzvah hazos asher anochi mitzavecho hayom lo nifleis hi mimcho vilo richokah hi lo vashamayim hi leimor mi yaaleh lanu hashamaymah viyikacheho lanu viyashmieinu osah vinaasenah vilo meiever layam hi leimor mi yaavar lanu el eiver hayam viyikacheha lanu viyashmieinu osah vinaasenah ki karov eilecho hadavar meod bificha uvilvacho laasoso, for this commandment that I command you today – It is not hidden from you and it is not distant. It is not in heaven, [for you] to say, “Who can send to the heaven for us and take it for us, so that we can listen to it and perform it?” Nor is it across the sea, [for you] to say, “Who can across to the other side of the sea for us and take it for us, so that we can listen to it and perform it?” Rather, the matter is very near to you – in your mouth and your heart – to perform it. The Ramban understands that these verses refer to the mitzvah of Teshuvah, repentance. Thus, the Torah is informing us that this mitzvah is not beyond our capabilities. Rather, one can perform the mitzvah of Teshuvah in any place and at any time.
Teshuvah should be as simple as repenting
One must wonder why the Torah needs to elaborate on the mitzvah of Teshuvah by stating that the mitzvah is not distant, is not in the heavens and is not on the other side of the sea. Would it not have been sufficient to state that one should repent and that it is simple to do so? Why is it necessary for the Torah to dramatize the difficulties that one may face when attempting to perform the mitzvah of Teshuvah?
A grandfather’s prayers help his grandson return
The story is told that a non-religious man was once walking in Tel-Aviv when he was approached by a religious man who was seeking a tenth man to complete a minyan, a quorum for prayer. The man kept walking, but the religious man ran after him, pestering him to help out until the non-religious man finally acquiesced. Upon entering the shul, the non-religious man watched with fascination as the men recited Ashrei and Kaddish, and then all the men began swaying back and forth while reciting the Shemone Esrei. The man, who had never witnessed such behavior before, was fascinated by what he saw, and eventually became religious. The friends of his non-religious father heard about the son who had returned to the ways of his forefathers and they sought to confirm the incident with the father. The father of the newly religious man confessed that there was more to the story than met the eye. “The truth is,” said the father, “my father was religious back in Europe and had subsequently made his way to Tel-Aviv. I, however, left the path of my father and raised my son in a non-religious atmosphere. The shul where my son entered for the very first time in his life was the very same shul that my father used to pray in. I honestly believe that it was in the merit of my father’s prayers that my son was drawn back there, and that is what allowed him to return to the ways of his grandfather.” (See full story from Rabbi Frand below)
Teshuvah can occur through a miracle
Perhaps the Torah is teaching us that from a logical perspective one may find the concept of Teshuvah daunting. Thus, one may never imagine it possible to repent, as the environmental obstacles may indeed appear to be insurmountable. Nonetheless, he should know that HaShem can allow for a miracle to occur, and Teshuvah will literally be right around the corner. HaShem should grant us the opportunity this year to find an easy path to repentance, so that we can serve Him wholeheartedly.
The Shabbos connection
The entire week we struggle with the biggest enemy of all, the Evil Inclination. At times we may feel we are winning the battle, but it is only with the onset of Shabbos that we know for certain the struggle is over. The next week the struggle begins anew. we must then rely on the holiness and purity of Shabbos to provide us with spiritual sustenance. The infusion of Shabbos into the mundane weekday will give us the strength to withstand the machinations of the Evil Inclination. HaShem should allow us to merit overcoming our struggle with the foreign influences that confront us. We should also merit observing the Shabbos properly and meriting a Happy and Healthy New Year.
Shabbos Stories
We have these children
Rabbi Mordechai Kamenetzky writes: Rabbi Berel Wein relates the story of Chief Rabbi Isaac Herzog’s visit to Chicago, Illinois following World War II. The entire Torah-revering community gathered at the airport. All the day schools and Yeshivos sent their students to greet the Rabbi, and many prominent lay leaders left their businesses to join as well.
Rabbi Herzog, his distinguished frame, unbent from the enduring pain of the plight of his brothers and sisters, in Europe and Palestine, walked upstanding and tall down the silver airplane steps, his silver tipped cane in one hand, his head majestically adorned with his signature top hat.
He was led to a podium from which he delivered a lecture on a complicated portion of the Talmud.
When he finished, his face immediately lost its radiance, and became somber and staid.
“I come not from Jerusalem,” he told the assembled, “I come from Rome. I have just met with Pope Pious.
During the terrible war, many children were sheltered in monasteries across Europe. The kind Christians saved them from the Nazis. I asked him to release those children, back to their heritage. Let them be raised as Jews.” Suddenly, to the shock of the children and the awe of the adults, the Rabbi began to cry.
“The Pope did not acquiesce. He said that once a child is baptized, he can never be returned.”
Rabbi Herzog trembled as he continued to sob uncontrollably. He looked at the assembled children
“My dear children,” he wailed, “We lost them! Then his demeanor changed, as a ray of hope sparkled from his eyes. "We lost them," he repeated, “but,” he continued, as he locked his eyes at the young faces, who stared directly at his teary eyes, “WE HAVE YOU! WE HAVE YOU!”
A Grandfather’s prayers
Rabbi Frand writes: There was a non-religious Jew in Tel Aviv, who had absolutely no interest in anything related to Judaism. Outreach workers who met this fellow would try to have some kind of effect on him, all to no avail. One day he was walking down a street in Tel Aviv. He passed a shul and there was a Jew standing outside the shul yelling “Mincha! Mincha!” The fellow continued walking. The Jew ran after him and explained that they needed a tenth man for the minyan. He replied, “I’m not interested.” But the Jew was persistent... “Perhaps he had Yahrtzeit...” He kept begging and begging, until finally against his better judgment, the non-religious fellow allowed himself to be pulled into the synagogue for the afternoon prayer service.
As painful as this is for us to think about, unfortunately, there are many Jews in Eretz Yisroel who have never witnessed, let alone, participated in a minyan - never even witnessed other people praying. There are unfortunately people in Eretz Yisroel who do not know what “Shema Yisroel” is all about.
The fellow sat in shul watching people say Ashrei, say Kaddish, and then everyone stood up to daven Shemone Esrei. Those raised in observant families have seen this all our lives, and think that it is no big deal to see people standing, “shuckling” (rocking back and forth), quietly reciting the standing prayer. But the first time a person sees that in his life, it can be an amazing sight.
[I similarly heard after the Siyum HaShas, the ceremony upon completion of study of the Talmud -- which, for the tens of thousands studying a page per day according to the “Daf Yomi” cycle, was a public gathering held in multiple locations -- that the part of the event that made the biggest impression on the non-Jewish ushers at Madison Square Garden was the silence of the tens of thousands of people during the silent Shemone Esrei of Maariv. Everyone was seemingly in a different world. It was an amazing sight even for the Jews who were there, how much more so for the non-Jews who were seeing this for the first time.]
This Israeli was taken aback by what he saw during those 15 minutes of observing Mincha in the Tel Aviv shul. He left the synagogue immediately after Mincha, but he decided that he would have to look into the matter further. He went back to the Kiruv workers from Lev Leachim who had pestered him before. To make a long story short, he became interested in Judaism and became a Baal Teshuvah.
When the friends of his non-religious father heard that the son became a Baal Teshuvah, they started asking the father what happened. They heard rumors that he was invited to daven one Mincha and from that he overturned his life. They wanted a confirmation of this incredible story.
The father confessed that there was more to the story than the single Mincha. The father admitted that his own father, the boy’s grandfather, was a religious European Jew. His father came to Tel Aviv many years earlier, but he -– the son of this European Jew -– left the fold and raised his son totally without religion, until the son now returned.
The grandfather always used to daven in a specific shul in Tel Aviv. It was the very shul that was lacking the minyan for Mincha the day his grandson passed by and was pulled in to be the tenth man.
The father said that he firmly believed that it was the prayers of his own father who called his grandson back, and those prayers were answered. [Reprinted with permission from www.Torah.org ]
Saved by the dead
The son of the Rizhiner Rebbe, R’ Avraham Yaacov of Sadigora, once told this story. One Erev Shabbos the Baal Shem Tov appeared in a town unexpectedly. Declining invitations from all the locals, the Baal Shem Tov elected to remain alone in the Shul after Shabbos evening davening. The wonder of the residents turned to alarm when they saw the Baal Shem Tov’s fervent Tefillah and Tehillim continue the whole night long. The townsfolk assumed that something was surely the matter. In the morning, however, the Baal Shem Tov appeared relaxed and joyful, and he accepted the invitation of one of the locals for the morning Shabbos meal.
Naturally, all of the townspeople crowded into the house of the host to see the Holy Baal Shem Tov. As they were sitting at the table, a local peasant came around looking for a drink of vodka. The people were about to drive the peasant away when the Baal Shem Tov called out that he should be brought in, and provided with a generous glass of vodka. The Baal Shem Tov then proceeded to ask the peasant to tell what he had seen in the mansion of the Poritz (wealthy Polish estate owner) the previous night. The peasant’s tongue, loosened by the vodka, related that the Poritz believed that he had been cheated in a business deal by a Jewish merchant. The Poritz therefore decided to assemble his peasants and arm them with knives and hatchets, telling them to be on the ready to avenge themselves on the Jews at his command. The peasants would then be able to liberate their stolen riches from the Jews.
“The whole night we waited for the command,” the peasant related. “The Poritz, however, had closeted himself in his office with an unexpected visitor, an old friend that he hadn’t seen for forty years! Finally, the Poritz emerged and instructed us all to go home. The Poritz then declared that the Jews were upright and honest people and nobody should dare lay a hand on them. We all went home and that’s the whole story!”
“This old friend,” explained the Sadigorer Rebbe, “had been dead for decades. The Baal Shem Tov had dragged him from the grave to influence his friend the Poritz.”
The Sadigorer Rebbe then concluded his tale with a question. “I always wondered why the Baal Shem Tov had to travel all the way to that town for Shabbos to avert the decree. Could the Baal Shem Tov have not just as well have remained in his hometown of Medzibuz?”
“Now,” said the Rebbe, I understand the motives of the Baal Shem Tov. The Baal Shem Tov said to himself, ‘if I can succeed in saving the town, fine...but if not, then I will perish together with them’!”
Shabbos: Ta’am HaChaim
Parashas Nitzavim-Vayeilech 5769
Is sponsored by ______________________
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
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 Nitzavim-Vayeilech 5769
Teshuvah is right around the corner
Introduction
In this week’s parasha, Nitzavim, it is said (Devarim 30:11-14) ki hamitzvah hazos asher anochi mitzavecho hayom lo nifleis hi mimcho vilo richokah hi lo vashamayim hi leimor mi yaaleh lanu hashamaymah viyikacheho lanu viyashmieinu osah vinaasenah vilo meiever layam hi leimor mi yaavar lanu el eiver hayam viyikacheha lanu viyashmieinu osah vinaasenah ki karov eilecho hadavar meod bificha uvilvacho laasoso, for this commandment that I command you today – It is not hidden from you and it is not distant. It is not in heaven, [for you] to say, “Who can send to the heaven for us and take it for us, so that we can listen to it and perform it?” Nor is it across the sea, [for you] to say, “Who can across to the other side of the sea for us and take it for us, so that we can listen to it and perform it?” Rather, the matter is very near to you – in your mouth and your heart – to perform it. The Ramban understands that these verses refer to the mitzvah of Teshuvah, repentance. Thus, the Torah is informing us that this mitzvah is not beyond our capabilities. Rather, one can perform the mitzvah of Teshuvah in any place and at any time.
Teshuvah should be as simple as repenting
One must wonder why the Torah needs to elaborate on the mitzvah of Teshuvah by stating that the mitzvah is not distant, is not in the heavens and is not on the other side of the sea. Would it not have been sufficient to state that one should repent and that it is simple to do so? Why is it necessary for the Torah to dramatize the difficulties that one may face when attempting to perform the mitzvah of Teshuvah?
A grandfather’s prayers help his grandson return
The story is told that a non-religious man was once walking in Tel-Aviv when he was approached by a religious man who was seeking a tenth man to complete a minyan, a quorum for prayer. The man kept walking, but the religious man ran after him, pestering him to help out until the non-religious man finally acquiesced. Upon entering the shul, the non-religious man watched with fascination as the men recited Ashrei and Kaddish, and then all the men began swaying back and forth while reciting the Shemone Esrei. The man, who had never witnessed such behavior before, was fascinated by what he saw, and eventually became religious. The friends of his non-religious father heard about the son who had returned to the ways of his forefathers and they sought to confirm the incident with the father. The father of the newly religious man confessed that there was more to the story than met the eye. “The truth is,” said the father, “my father was religious back in Europe and had subsequently made his way to Tel-Aviv. I, however, left the path of my father and raised my son in a non-religious atmosphere. The shul where my son entered for the very first time in his life was the very same shul that my father used to pray in. I honestly believe that it was in the merit of my father’s prayers that my son was drawn back there, and that is what allowed him to return to the ways of his grandfather.” (See full story from Rabbi Frand below)
Teshuvah can occur through a miracle
Perhaps the Torah is teaching us that from a logical perspective one may find the concept of Teshuvah daunting. Thus, one may never imagine it possible to repent, as the environmental obstacles may indeed appear to be insurmountable. Nonetheless, he should know that HaShem can allow for a miracle to occur, and Teshuvah will literally be right around the corner. HaShem should grant us the opportunity this year to find an easy path to repentance, so that we can serve Him wholeheartedly.
The Shabbos connection
The entire week we struggle with the biggest enemy of all, the Evil Inclination. At times we may feel we are winning the battle, but it is only with the onset of Shabbos that we know for certain the struggle is over. The next week the struggle begins anew. we must then rely on the holiness and purity of Shabbos to provide us with spiritual sustenance. The infusion of Shabbos into the mundane weekday will give us the strength to withstand the machinations of the Evil Inclination. HaShem should allow us to merit overcoming our struggle with the foreign influences that confront us. We should also merit observing the Shabbos properly and meriting a Happy and Healthy New Year.
Shabbos Stories
We have these children
Rabbi Mordechai Kamenetzky writes: Rabbi Berel Wein relates the story of Chief Rabbi Isaac Herzog’s visit to Chicago, Illinois following World War II. The entire Torah-revering community gathered at the airport. All the day schools and Yeshivos sent their students to greet the Rabbi, and many prominent lay leaders left their businesses to join as well.
Rabbi Herzog, his distinguished frame, unbent from the enduring pain of the plight of his brothers and sisters, in Europe and Palestine, walked upstanding and tall down the silver airplane steps, his silver tipped cane in one hand, his head majestically adorned with his signature top hat.
He was led to a podium from which he delivered a lecture on a complicated portion of the Talmud.
When he finished, his face immediately lost its radiance, and became somber and staid.
“I come not from Jerusalem,” he told the assembled, “I come from Rome. I have just met with Pope Pious.
During the terrible war, many children were sheltered in monasteries across Europe. The kind Christians saved them from the Nazis. I asked him to release those children, back to their heritage. Let them be raised as Jews.” Suddenly, to the shock of the children and the awe of the adults, the Rabbi began to cry.
“The Pope did not acquiesce. He said that once a child is baptized, he can never be returned.”
Rabbi Herzog trembled as he continued to sob uncontrollably. He looked at the assembled children
“My dear children,” he wailed, “We lost them! Then his demeanor changed, as a ray of hope sparkled from his eyes. "We lost them," he repeated, “but,” he continued, as he locked his eyes at the young faces, who stared directly at his teary eyes, “WE HAVE YOU! WE HAVE YOU!”
A Grandfather’s prayers
Rabbi Frand writes: There was a non-religious Jew in Tel Aviv, who had absolutely no interest in anything related to Judaism. Outreach workers who met this fellow would try to have some kind of effect on him, all to no avail. One day he was walking down a street in Tel Aviv. He passed a shul and there was a Jew standing outside the shul yelling “Mincha! Mincha!” The fellow continued walking. The Jew ran after him and explained that they needed a tenth man for the minyan. He replied, “I’m not interested.” But the Jew was persistent... “Perhaps he had Yahrtzeit...” He kept begging and begging, until finally against his better judgment, the non-religious fellow allowed himself to be pulled into the synagogue for the afternoon prayer service.
As painful as this is for us to think about, unfortunately, there are many Jews in Eretz Yisroel who have never witnessed, let alone, participated in a minyan - never even witnessed other people praying. There are unfortunately people in Eretz Yisroel who do not know what “Shema Yisroel” is all about.
The fellow sat in shul watching people say Ashrei, say Kaddish, and then everyone stood up to daven Shemone Esrei. Those raised in observant families have seen this all our lives, and think that it is no big deal to see people standing, “shuckling” (rocking back and forth), quietly reciting the standing prayer. But the first time a person sees that in his life, it can be an amazing sight.
[I similarly heard after the Siyum HaShas, the ceremony upon completion of study of the Talmud -- which, for the tens of thousands studying a page per day according to the “Daf Yomi” cycle, was a public gathering held in multiple locations -- that the part of the event that made the biggest impression on the non-Jewish ushers at Madison Square Garden was the silence of the tens of thousands of people during the silent Shemone Esrei of Maariv. Everyone was seemingly in a different world. It was an amazing sight even for the Jews who were there, how much more so for the non-Jews who were seeing this for the first time.]
This Israeli was taken aback by what he saw during those 15 minutes of observing Mincha in the Tel Aviv shul. He left the synagogue immediately after Mincha, but he decided that he would have to look into the matter further. He went back to the Kiruv workers from Lev Leachim who had pestered him before. To make a long story short, he became interested in Judaism and became a Baal Teshuvah.
When the friends of his non-religious father heard that the son became a Baal Teshuvah, they started asking the father what happened. They heard rumors that he was invited to daven one Mincha and from that he overturned his life. They wanted a confirmation of this incredible story.
The father confessed that there was more to the story than the single Mincha. The father admitted that his own father, the boy’s grandfather, was a religious European Jew. His father came to Tel Aviv many years earlier, but he -– the son of this European Jew -– left the fold and raised his son totally without religion, until the son now returned.
The grandfather always used to daven in a specific shul in Tel Aviv. It was the very shul that was lacking the minyan for Mincha the day his grandson passed by and was pulled in to be the tenth man.
The father said that he firmly believed that it was the prayers of his own father who called his grandson back, and those prayers were answered. [Reprinted with permission from www.Torah.org ]
Saved by the dead
The son of the Rizhiner Rebbe, R’ Avraham Yaacov of Sadigora, once told this story. One Erev Shabbos the Baal Shem Tov appeared in a town unexpectedly. Declining invitations from all the locals, the Baal Shem Tov elected to remain alone in the Shul after Shabbos evening davening. The wonder of the residents turned to alarm when they saw the Baal Shem Tov’s fervent Tefillah and Tehillim continue the whole night long. The townsfolk assumed that something was surely the matter. In the morning, however, the Baal Shem Tov appeared relaxed and joyful, and he accepted the invitation of one of the locals for the morning Shabbos meal.
Naturally, all of the townspeople crowded into the house of the host to see the Holy Baal Shem Tov. As they were sitting at the table, a local peasant came around looking for a drink of vodka. The people were about to drive the peasant away when the Baal Shem Tov called out that he should be brought in, and provided with a generous glass of vodka. The Baal Shem Tov then proceeded to ask the peasant to tell what he had seen in the mansion of the Poritz (wealthy Polish estate owner) the previous night. The peasant’s tongue, loosened by the vodka, related that the Poritz believed that he had been cheated in a business deal by a Jewish merchant. The Poritz therefore decided to assemble his peasants and arm them with knives and hatchets, telling them to be on the ready to avenge themselves on the Jews at his command. The peasants would then be able to liberate their stolen riches from the Jews.
“The whole night we waited for the command,” the peasant related. “The Poritz, however, had closeted himself in his office with an unexpected visitor, an old friend that he hadn’t seen for forty years! Finally, the Poritz emerged and instructed us all to go home. The Poritz then declared that the Jews were upright and honest people and nobody should dare lay a hand on them. We all went home and that’s the whole story!”
“This old friend,” explained the Sadigorer Rebbe, “had been dead for decades. The Baal Shem Tov had dragged him from the grave to influence his friend the Poritz.”
The Sadigorer Rebbe then concluded his tale with a question. “I always wondered why the Baal Shem Tov had to travel all the way to that town for Shabbos to avert the decree. Could the Baal Shem Tov have not just as well have remained in his hometown of Medzibuz?”
“Now,” said the Rebbe, I understand the motives of the Baal Shem Tov. The Baal Shem Tov said to himself, ‘if I can succeed in saving the town, fine...but if not, then I will perish together with them’!”
Shabbos: Ta’am HaChaim
Parashas Nitzavim-Vayeilech 5769
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