שבת טעם החיים במדבר-שבועות תש"ע
Shabbos: Ta’am HaChaim Bamidbar-Shavuos 5770
Shavuos and a time to elevate the physical
Introduction
איש על דגלו באתת לבית אבתם יחנו בני ישראל מנגד סביב לאהל מועד יחנו, the Children of Israel shall encamp, each man by his banner according to the insignias of their father’s household, at a distance surrounding the Tent of Meeting shall they camp. (Bamidbar 2:2)
In this week’s parasha, Bamidbar, the Medrash states that at Sinai the Jewish People witnessed the ministering angels on high with banners, and they desired those banners. The Sfas Emes explains that these banners were a mechanism in which the Jewish People could ascend spiritual heights, and HaShem granted them these banners to carry aloft in the Wilderness. We are now approaching the Yom Tov of Shavuos, and we will see how this Medrash is intertwined with the theme of the festival.
Half to HaShem and half to yourself
The Gemara (Pesachim 68b) cites a famous dispute between Rabbi Eliezer and Rabbi Yehoshua regarding one’s obligations on Yom Tov. Rabbi Eliezer maintains that one must either involve himself completely in spiritual matters or he must indulge himself wholly in physical delights. Rabbi Yehoshua, however, maintains that one must divide up the festival day, half in spiritual pursuits and half in physical indulgences. The Gemara states that Rabbi Eliezer agrees that on Shavuos one must also partake in physical delights, as it is the day that the Torah was given. This statement is difficult to understand, as one would have thought that on the day that we received the Torah, we should adhere to Rabbi Eliezer’s usual opinion and only engage in spiritual acts. Why did Rabbi Eliezer feel that the giving of the Torah warrants pursuit of physical indulgences?
It’s all how one arranges the letters
To understand the idea that specifically on Shavuos we are instructed to engage in physical pleasures, it is worthwhile to examine a statement in the Gemara regarding Balaam. The Gemara (Brachos 7a) states that had HaShem become angry with the Jewish People at the end of their stay in the Wilderness, Balaam would have cursed the Jewish People and they would have been destroyed. Balaam would have had a mere nanosecond to curse the Jewish People, and Tosfos (Ibid s.v. sheilmalei) wonders what Balaam could have uttered in such a short period of time. Tosfos answers that Balaam could have uttered the word kaleim, destroy them, and instead HaShem transformed the word kaleim to the word melech, king, demonstrating that HaShem is our king and loves us dearly so that we will not be destroyed. We can suggest that in essence the explanation of Tosfos revolves around the word lachem, and the question is how to read the word. Balaam wished that it would read kaleim (chaf, lamed, mem) whereas HaShem arranged the word to read melech, (mem, lamed, chaf). Balaam sought to destroy the Jewish People through physical indulgences, as is evidenced from the advice he gave Balak to seduce the Jewish People with the Moabite women. HaShem, however, desires that the Jew elevate the lachem, i.e. the physical, to a spiritual level. Thus, Rabbi Eliezer posits that on Shavuos, the day we received the Torah, we are obligated to elevate the lachem, the physical, by sanctifying our physical indulgences and negating our physical selves before HaShem. Rabbi Eliezer is not suggesting that Shavuos is a day to party. Rather, the opposite is true. Shavuos marks the day when we gain a true understanding of our purpose in this world, which is to elevate all of the physical in our lives and dedicate ourselves to Torah study and mitzvah performance.
On Shavuos we elevate the “lachem” for spirituality
Returning to the Medrash cited earlier regarding the banners that the Jewish People desired, we can better understand the yearning of the Jewish People. When HaShem opened up the heavens and the Jewish People saw the ministering angels engaged entirely in spiritual matters, they desired that their own physical pursuits be channeled towards spirituality and HaShem granted them this request. Thus, the banners symbolized the desire of the Jewish People to elevate all of their physical interest to a spiritual plane. On Shavuos, we are granted the opportunity to engage in Torah study and to elevate the physical delights of this world to spiritual activities. HaShem should grant us the strength and fortitude to accomplish this lofty task.
The Shabbos connection
The Gemara (Pesachim 68b) that we cited earlier states that all agree that on Shabbos we are required to indulge in physical delights, as it is said (Yeshaya 58:13 ) vikarasa laShabbos oneg, if you proclaim the Shabbos ‘a delight.’ The Gemara (Shabbos 118b) states that one who delights in the Shabbos is granted all the desires of his heart. The Sfas Emes cites the Chidushei HaRim who explains that the Gemara does not state that one who indulges himself on Shabbos will be granted the desires of his heart. Rather, one must delight in the Shabbos and then he will be granted his heart’s desires. HaShem should allow us to truly appreciate the Shabbos for the sake of Shabbos, and then He will surely grant us all our desires, which is to elevate the physical to the spiritual plane.
Shabbos Stories
Love of Torah
It is told that the holy Divrei Chaim, Rabbi Chaim of Sanz zt"l, would recite the blessings over the Torah with such beauty and devotion, that his disciples would gather opposite his house, next to the window, in the hope of hearing him. Tears would flow freely from the eyes of those who merited hearing him, as they were overwhelmed with love for the Torah and its study. (www.Torah.org)
A Memory Beverage
Rabbi Chaim Vital was born and raised in Safed. After his Bar Mitzvah, he studied Torah under Rabbi Moshe Alshich. One day Rabbi Yosef Karo came to caution Rabbi Alshich.
"Your student Chaim is a very remarkable young man. In the name of the Maggid, the heavenly teacher who comes to me, I request that you be exceptionally careful in supervising every stage of his development, particularly in Torah."
Rabbi Chaim quickly gained a deep understanding of Talmud and Halacha, and eventually was ordained by Rabbi Alshich. He soon turned to the mystical side of Torah and avidly studied the Zohar. In due course of time, he was initiated into the select circle of Rabbi Moshe Cordevero's disciples.
When he began studying with Rabbi Yitzchak Luria, the holy Ari, in 1570, his mentor set out a two-fold program for him to constantly follow. The first directive was to restrain himself at all times from any bad character traits. He should never get angry, depressed, haughty, or impatient, nor should he even discuss trite matters. Instead, he should maintain a low-keyed image of himself, filled with inner joy and fear of sin. The second directive was an order of learning, a detailed curriculum. Every day he should study Chumash, Mishnah, Talmud and Kabala, especially the Zohar.
Rabbi Luria stressed that man's ability to ascend the spiritual ladder depends greatly on one's kavana, his intentions and focus. Besides the necessary kavana when fulfilling a commandment, the Ari cautioned his disciple to be very meticulous when reciting blessings on food. All foods, he explained, possess (in addition to a holy spark) adverse spiritual forces (kelipos) which 'desire' to create a negative effect on the eater. Only by reciting the blessing with the proper kavana can one annul that adverse affect, thus purifying one's body and cleansing one's thoughts.
Next, Rabbi Luria delineated a path of repentance for Rabbi Chaim to follow to correct sins he had committed earlier in his life. For instance, as atonement for cursing his parents when he was a child, Rabbi Chaim was to fast for three consecutive days, meditating on certain holy names. The fast ended on Shavuot night.
"The whole night of Shavuos," wrote Rabbi Vital, "I studied Kabala with Rabbi Luria. He informed me that I had succeeded in atoning for that sin."
Both the intensity of their learning and its tremendous quantity and complexity began to affect Rabbi Vital. He realized that he could not retain all of the vast wisdom his mentor was bestowing on him.
The situation worsened.
When Rabbi Chaim confided his concern to his mentor, Rabbi Luria simply told him not to worry. He has a plan.
Together they went to Tiberias and walked through the town until they came to the fishing dock by the bank of the Kinneret (Sea of Galilee). There they rented a small boat and rowed southward into the lake in the direction of the Tomb of Rabbi Meir Baal HaNess.
About halfway there, the Ari slowed the boat and carefully scanned the water, searching for a certain spot, using an ancient synagogue on the shoreline as a landmark. When he reached the exact spot for which he had been searching, which appeared to Rabbi Chaim no different from the rest of the lake, he lowered a flask and filled it with sea water.
"Drink this!" he ordered his disciple as he handed him the flask. "It is water from the well of Miriam from which our forefathers drank in the wilderness. They were called the Generation of Knowledge, and once you have partaken of this water, it will cure you and you shall forget nothing I teach you."
So it came to pass. From that day Rabbi Chaim Vital both comprehended the wisdom of the kabalistic system of his mentor, and became its principal disseminator and redactor, in the form of the multi-volume Kisvei Ari- "Writings of the Ari," the authoritative writings of the holy Ari of blessed memory. (www.ascent.org.il)
All they wanted was a good night’s rest
Binei Brak, Israel, 1946. With many orphans expected to arrive, Rabbi Yosef Shlomo Kahanamen (the "Ponovezher Rav") was desperate to gather pillows and blankets to accommodate their needs in his orphanage, known as "Batei Avos." Their story was complex. The bulk of these orphans, stemming from homes in Poland and Soviet Russia, had been plucked from war-torn Europe and sent to Teheran. From there they had been brought to Palestine and placed in an absorption camp on the outskirts of Haifa... Now, some of these children were being brought to the Batei Avos orphanage.
It was Friday and the children were expected on Sunday, so Rabbi Kahanamen knew that he had to act quickly; he called for an emergency gathering of the "who's who" of Binei Brak. The crowd gathered from all over the city, and included laymen as well as Torah scholars. Men, women, and even children came out in droves to hear what the rabbi had to say. Before long the largest shul in Binei Brak was packed to the rafters, and the rabbi slowly made his way to the front of the room.
He looked around at the anxious crowd and began, "The Talmud tells us that if one has a servant he must treat him with the utmost dignity and respect. It's as if 'he has acquired a master for himself.' In fact, the Talmud says that if the person owns only one pillow, he is required to hand it over to his servant. But how, may I ask, does this coincide with the rule that one's own life takes precedence over someone else's? The answer is that our Sages knew that a Jew cannot possibly sleep when he knows that his worker is not being provided for. Hence the law is that you must hand over your pillow for precisely that reason - because 'your life takes precedence' ― and the only way you will be able to sleep is if you give it to him."
And then, with tears streaming down his face, Rabbi Kahanamen burst out in a heartfelt plea, "We have a large group of orphans who will be coming to our city tomorrow, and we don't have pillows and blankets for them. I beg you please, for your own sake. How will you sleep knowing that these children don't have something on which to rest their heads in comfort?"
In seconds the crowd began to stir. Immediately they went home and within an hour the rabbi had a line of hundreds of men, women, and even children, standing in front of his home with pillows and blankets. And much like Moses when funds were being collected for the Tabernacle, the rabbi had to plead with them to please stop bringing ― the orphanage was overflowing!
Those present will never forget the sight of one woman standing at the rabbi's door begging him to at least take one more pillow. And who could blame her? All she wanted was a good night's rest.
Shoot left
As a young man, Yaakov Yisrael Kanievsky (the Steipler Gaon) was confronted by many major challenges and obstacles. He was one of the many Orthodox Jews who were coerced into joining the Russian army, which meant that he had to spend time with soldiers who were violent and vicious men. Their sinister attitude toward him had filtered down from the commanding officer, who made no effort to hide his dislike for Yaakov Yisrael and his annoyance over all the problems this Jewish soldier had caused.
From the food that he refused to eat, to the special days he made himself unavailable for work and duty, Yaakov Yisrael threw a monkey wrench into the scheduling, order, and regulations which are so fundamental to army life. But since the resilient Yaakov Yisrael combined his staunch, unfaltering convictions together with a sensible low profile, more often than not he was able to stay out of harm's way.
The additional guard duty he accepted upon himself coupled with some extra sharing of responsibilities enabled him to obtain furloughs for Shabbos and holidays. But when Officer Karlenkiev watched this soldier rest while others were working, it made his blood boil. And finally he decided he would do something about it. He would make life miserable for the Jew.
The next Saturday, Karlenkiev made it his business to cross paths with the Jewish soldier. Without explaining why, he ordered Yaakov Yisrael to fire his gun at a target located fifty meters away. It was not a day designated for target practice, and there was no valid reason for Karlenkiev to have issued the order ― other than to disturb the Jewish soldier's day of rest. [Shooting a rifle is not permitted on Shabbos, and Yaakov Yisrael thought of how he could minimize the problem.]
As the startled Yaakov Yisrael mulled over his options, the spiteful commanding officer added that he should continue shooting until he hits the bull's-eye in the middle of the target. This demanding feat was no easy task for a seasoned marksman, let alone a novice like Yaakov Yisrael. This further complicated the dilemma, as Yaakov Yisrael reasoned that perhaps he had some minuscule chance of hitting the mark while shooting with his good right hand ― but that would be a full violation of Shabbos. The other option would be to shoot left-handed which ― because it is not the normal way ― is considered less of a violation of Shabbos. But shooting with his left hand, he knew, would likely greatly lower his changes of ever hitting the mark. Thus he was left in a quandary.
At first he attempted to defy the order. But Karlenkiev promptly informed him that disobeying a command from a superior officer could result in a severe punishment, possibly even death. Left with no choice, Yaakov Yisrael prepared to shoot. He deliberated and then quickly resolved to fire his gun with his left hand. True, in all probability he would not succeed and would be forced to shoot many times. However he determined that it is his responsibility to do everything within his power to reduce the Shabbos violation.
Yaakov Yisrael aimed his gun and prepared to shoot. Karlenkiev noticed that the Jew was not shooting with his stronger hand, instead he was using his weaker one! “What a fool!” he thought to himself. Doesn't he realize he'll be forced to shoot many times until he hits the mark?!
But when the gun discharged, all present were shocked to discover that the bullet had indeed hit the center of the target!
Yaakov Yisrael tried to hide his smile. He was certain that the Hand of God had guided his hand to shoot the gun so that the bullet landed exactly where it needed to.
The only one more surprised than Yaakov Yisrael was the menacing officer who had orchestrated the plot against him. Karlenkiev stared at the Jewish soldier, as it dawned on him that this was no religious fanatic, rather someone who was guarded and blessed by a Higher Being.
From that moment on, Yaakov Yisrael was treated like a hero. Karlenkiev watched out for his well-being and, ironically, became his greatest proponent. However, since he now would no longer work at all on Saturdays, the other officers felt that it would weaken the morale of the other soldiers to have an individual around who was not fulfilling his duty. Thus the only logical solution was to give him an honorable discharge from the army.
I’ll take the one who eats well
Rabbi Avraham Pam's father was a rabbi in Europe. Each Friday night, the shamash (attendant) would walk around the shul to greet all the guests in town, and to make sure that each one had a place to eat the Shabbos meal. As we would expect, distinguished-looking guests had no difficulty being invited; the congregants vied for the rights of hosting a guest bedecked in a perfectly pressed suit or frock. The bedraggled beggars who made their way from town to town, on the other hand, were usually not as fortunate; no one rushed to invite them for a meal. The shamash was charged with the unenviable task of distributing such guests among the reluctant worshipers who had not been lucky enough to host a "respectable" guest. If there was one person left over at the end of the shamash's rounds, you could be sure that the person was a true pauper, an uncouth, unsightly fellow whom no one would want at his Shabbos table.
Once, when the shamash finished his rounds, there were two people who had not been placed. One had the obvious mark of a Torah scholar; his dignified bearing bespoke refined character and scholarship. The other was a rather disheveled, corpulent fellow, the type of guest everyone avoided.
When the shamash asked Rabbi Pam's father whom he wanted to host, he asked for the obese man, and sent the Torah scholar with someone else. "If I were looking for a study partner," Rabbi Pam senior explained to the shamash, "I would have opted for that fine-looking gentleman. He looks like he knows how to learn very well. I am looking for a guest. To fulfill the mitzvah of hosting guests properly, you need someone who can eat. The fellow I chose looks like a good eater."
Lost papers saved their lives
World War II placed almost all Jews in Europe in danger, but German Jews were in a particularly difficult situation. Remaining in Germany was obviously not an option, but escaping to one of the Allied nations was likewise impossible. As ridiculous as it may seem now, German refugees were highly suspect in the Allied countries.
As Providence would have it, a group of German Jews found themselves in England during the war, and their presence placed the British government into a quandary. On one hand, it seemed impossibly cruel to turn these Jews away. On the other hand, some officials theorized that the German Jews were perhaps spying for Germany.
The British government finally came up with a solution: they would send the German Jews to Australia, which was then a British colony. This left only one problem. German U-boats (submarines) were stationed in the waters surrounding Europe, and few captains and sailors were willing to risk their lives crossing the oceans. The dregs of society ― poorly-trained anti-Semitic guards ― were set in charge of the refugees on the boat to Australia. All identifying marks were removed from the boat, and the captain and crew were instructed not to respond to any radio requests to identify themselves.
The German Jews on board were devastated. As soon as the boat set sail, the brutal guards turned their attention to the pitiful Jews and began to harass them.
Several days into the journey, the guards realized that since the Jews were at their mercy, they could have free rein with their belongings. They immediately seized all the suitcases and began to search them for valuables. When they found nothing of value in the suitcases ― anything of value had already been spent getting out of Germany ― they became enraged, and spitefully threw the suitcases into the water.
Can we imagine the devastation felt by the Jews on board? What could have been in those suitcases? Some pictures, maybe a letter or two ― precious remnants of a world not-yet insane. "What has God done to us?" they must have thought.
The boat miraculously made it to Australia unscathed. The Jews began to pick up the pieces and settle in Australia. They built homes, shuls, and communities, and slowly they forgot the bitter past.
During the 1980s, a diving team off the coast of Europe chanced upon a U-boat that had sunk. They entered the ship and found many items onboard in remarkably good condition. One of the items they managed to recover was the diary of the captain of the boat.
The diary was translated and released to the press. In one entry, the captain tells the story of a boat spotted sailing with no identification. "We ordered the captain of the boat to identify himself, and we received no response," writes the captain. "We radioed to Germany to ask them what to do. The order came back: Sink the boat.
"As we were preparing the torpedoes, we suddenly noticed suitcases floating near the boat, with papers spilling out from all sides. We sent a diver out to retrieve some of the papers, and to our surprise, we found German writing on them.
"We left the boat in peace," concludes the captain, "thrilled that we had not acted too hastily and harmed our German brethren."
Forty long years had passed. In those forty years, who knows how many times the people who were on that boat thought about all the family history they lost when the criminal sailors dumped their belongings into the sea. Who knows how many times they asked themselves, "Why did God cause us to lose the little bit of home we were able to salvage?"
Suddenly, it became clear that what had seemed so bitter was actually God's salvation; only their mementos floating away had saved them from attack...
Success can’t be from your assets, only from your faith
Isaac Nudel, a wealthy lumber merchant, was planning his yearly trip to the large forests in his area. Each year, when the snows melted, he would visit these forests and negotiate with the counts and lords who owned them. Settling on a price, he would buy a huge quantity of trees. Scores of lumbermen would cut down the trees and send the logs, lying in long rows, floating downriver. Later, in his big factories, more workers would saw those logs into boards to be fashioned into furniture and other wood products.
Isaac's business enterprises stretched far and wide. He was known as one of the country's biggest lumber merchants, and also as a generous philanthropist whose hand was always open to those in need...
It seemed to him that the sun would shine on him forever. Then, one year, his business affairs began to founder. One client died, and his son refused to deal with Isaac. A second client suddenly made contact ― for the first time in many years ― with a competitor of Isaac's. A third landlord complained that a raging fire had swept through his forest that summer, destroying thousands of trees.
In short, Isaac's luck turned. Once he began to fall, he fell long and hard. An experienced businessman, he had naturally tried to protect himself against a dry spell. To prepare for a time when he would not be in a position to buy the trees he needed, he had built giant warehouses and stockpiled thousands of tree trunks inside ― his insurance for a rainy day.
"To the warehouses!" he instructed his workers.
The men went off at once ― only to return with downcast faces.
"What happened?" Isaac asked in alarm. In his blackest nightmares, he could not have anticipated the answer: "The trees have rotted!"
"All of them?"
"Every single one. The rot ate the trunks from the inside and left all of them hollowed trunks."
Isaac's mind raced. "Swear to me that you will not tell a soul about this," he ordered. "If word of this catastrophe spreads, my creditors will come swarming out to demand what I owe them. You men will suffer as much as I will. Let's keep our lips sealed and get through this hard time together. With G-d's help, I will rise again and you will be able to continue earning your living with me."
The workers agreed to keep the secret. No one else knew about the merchant's downfall. But despair filled Isaac's heart, especially when he was forced to turn away those charity-collectors who had been accustomed to receiving generous donations from him. By dint of evasive excuses, he managed to put them off for a later date while avoiding explanations. In shul and in the street, he kept his expression impassive. But how long would he be able to keep his secret? His family, accustomed to a pampered life, began for the first time to put aside food to save for the next day. Even money for bread was scarce. How long could he keep up the pretense before everyone discovered the truth?
Isaac went about like a shadow of his former self. His conscience pained him. It is about you, he told himself, that it says, "[G-d] humbles the haughty." You were proud of wealth that was not yours, of money that had been granted to you by Heaven. Now the Creator has taken the money back and turned your good fortune to failure."
These reflections continued to torment him, gnawing away at his very bones.
A visit by Mr. Raskas, a veteran forest agent, sprinkled salt on Isaac's wounds.
Raskas had come to propose an excellent business deal: The landlord who owned the nearby town, and with whom Isaac had never yet dealt in business, had sent the agent to suggest that he sell his forest to Isaac. The deal was expected to reap a very nice profit for the lumber merchant.
"And how much does he want for his forest?" Isaac asked with feigned indifference. Inwardly, his heart was beating fast.
"It's a real bargain ― 2,000 rubles in cash. But not a kopek less! The landlord is determined about that: either he gets the 2,000 in cash, or no deal. If he hadn't been so strapped for cash at the moment, he would never have made the price so low."
Earlier that very day, Isaac had conducted an inventory of his remaining assets. His eyes had darkened with sadness at the realization that, of all his former property, only a dismal 200 rubles were left. This was only a tenth of the landlord's asking price for the forest. This unexpected deal, which had come knocking at his door at just this moment, seemed Heaven sent ― a last chance to save himself.
"Come back tomorrow," Isaac requested. "We are not speaking of an insignificant sum, after all. I need a little time to get the money together."
When Raskas was gone, Isaac lifted his eyes to the sky. In the ordinary scheme of things, there had been no purpose to his putting off the agent. He was grasping at straws, but straws were all he had. Only G-d could help now. His heart overflowed with a plea for Heaven's mercy.
He was still sitting there, lost in thought, when a good friend came to visit. The other man was a prosperous merchant, as Isaac himself had been, and they had embarked on several business deals together.
Isaac turned to him with a proposal. "Invest 1,800 rubles with me, toward the purchase of a big forest," he suggested. "We'll be equal partners in the profits. Fifty-fifty."
His friend hesitated a moment, weighing the matter. He was being asked to put up a small fortune as an investment. On the other hand, there was every prospect of huge profits. Isaac was as vigorous as ever, and was not the type to speculate in risky ventures.
The friend nodded his head and shook Isaac's hand on the deal. Then he sent to his home at once for the money.
Isaac drew a deep breath. He now had the 2,000 rubles he needed ― 200 of his own, and the rest that his friend had invested. A powerful urge swept over him, to race over to the neighboring town and give the money to the landlord before the nobleman regretted his offer. But he would not take such a big step without asking his rabbi's advice. This was his last chance. Should he fail, Heaven forbid, he would be reduced to begging in the streets!
Isaac went to his rabbi, Reb Yaakov, and submitted a note asking for a blessing for success in a big business venture. Along with the note he included a donation of a single ruble.
The rabbi will doubtless be surprised, Isaac thought. He will wonder why this formerly generous man is suddenly so stingy. But, lacking any other choice, I won't be ashamed to give just one ruble!
The rabbi read the note, then picked up the donation with an expression of dissatisfaction. "This donation is not fitting for such a large enterprise. We are talking about a business deal worth thousands of rubles." He handed the ruble back to Isaac.
Taken aback, Isaac opened his purse and took out a three-ruble coin that he had prepared for his journey to the landlord. With all his heart, he hoped the rabbi would be satisfied.
But the rabbi was not satisfied. "This is not what I meant," he said firmly. "Show me your purse."
If Isaac was surprised, he showed no sign of it. With an impassive face he placed his purse, with the 2,000 rubles inside, on the table.
The rabbi took out the bundles of bills. He set aside the larger bundle of 1,800 rubles, and took the small one, containing 200.
Isaac felt as though he was burning up. He could not wait another moment before setting the rabbi straight. "Rabbi, there is a mistake here!" he cried. "I am no longer Isaac the prosperous merchant, whose money was as plentiful as the sand by the sea, who was the first to donate to every mitzvah and eager to give to anyone in need, even before he was asked! I must reveal my secret. My luck has turned. I am now destitute. Should my fortune not turn around for the better, I will be reduced to begging for handouts. This deal is my last chance. If I succeed, perhaps I will return to what I was before. And if I fail? May Heaven have mercy on me!"
He ended his revelation with hanging head. "And so, though I understand that the rabbi needs this money for some worthy mitzvah, this time I cannot give a large donation as I used to do. I must satisfy myself with a very small donation, so that I can hand over the entire sum of 2,000 rubles to the landlord. 1,800 of them are not even my own."
The emotional outburst seemed to make no impression at all on the rabbi. "Isaac, don't be so foolish. The landlord will give you time to pay him the entire sum. Even if you give him only 1,800 rubles now, you will not lose the deal. Ask him for an extension of time to pay the remaining 200. Explain that if your business succeeds, you will be able to do so in the near future."
Steadfast in his faith in the rabbi’s wisdom, Isaac traveled to the nearby town. The landlord was familiar with the lumber merchant's sterling reputation, and knew that he could rely absolutely on Isaac's integrity. He agreed to sell his forest for the 1,800, and to wait a while for the rest.
Isaac's wheel of fortune, which had reached rock bottom, began to inch upward again. He sold the trees at a good price, and even after he divided the profits with his partner he was left with 1,000 rubles in cash. He had witnessed the fulfillment of the words "He humbles the haughty"; now he was seeing the next words come true: "He raises the downtrodden."
Isaac lifted his eyes in gratitude. "Thank You," he whispered to his Creator. "After You cast me into the pit, You have raised my soul from the grave!"
He traveled at once to the landlord and paid his debt of 200 rubles. Then he returned to the rabbi ― this time with a donation of 500 rubles.
Reb Yaakov accepted the fat bundle of bills, took out a single ruble, and returned the rest to Isaac.
"Wh-what is this?" Isaac stammered in confusion. "I gave the money with a full heart."
The rabbi smiled. "I know, my son. But you once wanted to give only one ruble. I am taking it now." He paused, then continued. "Did you think that your rabbi had turned money-hungry? That I could not be satisfied with less than 200 rubles, and had sealed my ears to poor Isaac's pleas?
"Know this," the rabbi said, and now his face glowed. "When you came to me that day, I saw that your fortune was about to sink even lower than you thought... Had you give the landlord the 200 rubles, you would not have seen any sign of blessing for the rest of your life!
"That's why I took everything you had. The only cash you actually gave the landlord was money that was not your own. That's why you were able to succeed."
The rabbi added a final word. "Had you entered on this business venture without such a powerful and stubborn faith, you would not have prospered. Your own faith opened the gates of success to you ― much more than anything I did on your behalf. And now, riches will not leave you or your descendants for many, many generations!"
(www.innernet.org.il)
Shabbos: Ta’am HaChaim Bamidbar-Shavuos 5770
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Thursday, May 13, 2010
Thursday, May 6, 2010
Shabbos: Ta’am HaChaim Behar-Bechukosai 5770
שבת טעם החיים בהר-בחקותי תש"ע
Shabbos: Ta’am HaChaim Behar-Bechukosai 5770
Casualness Is not a way of life for the Jewish People
Introduction
ואם בזאת לא תשמעו לי והלכתם עמי בקרי, if despite this you will not heed Me, and you behave toward Me with casualness (Vayikra 26:27)
One of the most quoted forewarnings that the Jewish People have received in recent history was the prophetic words of Rabbi Meir Simcha from Devinsk, commonly referred to as the Meshech Chochma (1843-1926). In the parshaha of Bechukosai Reb Meir Simcha writes that if the Jew thinks that Berlin is Jerusalem then a raging storm wind will uproot him by his trunk a tempest will arise and spread its roaring waves, and swallow, and destroy, and flood forth without pity. Sadly enough, this premonition was realized when we lost, HaShem should save us, six million Jews in what is referred to as the Holocaust. What is unique about this warning is that the Torah itself warns us of devastating consequences if we abandon our service of hashem and if we treated HaShem’s mitzvos with carelessness. Why is it, then, that it is only the words of Reb Meir Simcha that are so well known whereas the Tochacha, the rebuke that we read in Parashas Bechukosai and in Parashas Ki Savo, seem to be ignored by the general population?
What does it mean to be casual in mitzvah observance?
The Torah describes the errant behavior that results in cataclysmic consequences for the Jewish People as keri, casualness. What is the meaning of this casualness? The conventional explanation for casualness regarding mitzvah observance is that one performs the mitzvos with a lack of fervor and enthusiasm. However, this explanation appears difficult, as one would think that the Jewish People should not have to suffer so terribly if they perform the mitzvos, albeit lackadaisically. Perhaps there is a deeper meaning to the casualness that the Torah is referring to.
Amalek caused the Jewish People to become casual
Regarding the incident where Amalek attacked the Jewish People upon liberation from Egypt, it is said (Devarim 25:17-18) zachor eis asher asah lecho Amalek baderech bitzeischem miMitzrayim asher korcha baderech vayizaneiv bicho kol hanecheshalim acharecho viatah ayeif viyageia viol yarei Elokim, remember what Amalek did to you, on the way, when you were leaving Egypt. That he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d. The simple reading here is that the Jewish People were fatigued upon leaving Egypt and Amalek ambushed them. Furthermore, the Torah states that Amalek did not fear G-d, implying that the Jewish people were not at fault for this ill-fated encounter. The Sfas Emes, however, understands the words what Amalek did to you to mean that Amalek caused that the Jewish People became casual and disconnected from hashem. While our main focus is usually on the evil that Amalek perpetrated, we must also remember how we reacted to their overtures. The Evil Inclination and the nations of the world appear to have a great hold over us, but in truth, we are the ones who are ultimately responsible for our behaviors.
The ambush of Amalek was deliberate to cause us to become casual
It is noteworthy that the Torah uses the word keri, casualness, in describing the deviant behavior of the Jewish People. Similarly, regarding the ambush of Amalek, the Torah uses the word korcha, happened upon you, which also denotes casualness. This seems to be paradoxical, as one does not normally perceive an ambush as casual. Rather, one who ambushes his enemy usually does so in a deliberate manner. The Torah, however, is demonstrating to us that the ultimate goal of Amalek was to cause us to become casual. With this premise we can better understand the premonition of the Meshech Chochma. When the Jewish People are in exile and become acclimated to the gentile society, they become victims to the ambush of Amalek and subsequently they develop a casual attitude towards hashem and His Torah. To declare that Berlin is Jerusalem is just an outward expression of this casualness.
Today more than ever we need to intensify our Torah study and mitzvah observance
Casualness in mitzvah observance is very subtle, as one can study Torah, pray, and perform mitzvos even in a casual manner and believe that he is fulfilling his requirements. The Torah instructs us that this is not so. In the beginning of Parashas Bechukosai the Torah states that we receive the blessings of HaShem when we toil in Torah study. The study of Torah and all mitzvah performance was never meant to be approached in a casual manner. Only by being diligent and deliberate in our service of HaShem can we hope to defeat the diabolical schemes of Amalek and his cohorts. The words of the Meshech Chochma ring true even today, and even more so, as society continues to unsheathe its weapons of destruction through media and technology. The influences appear to be subtle, but their effects are devastating. Intense Torah study and prayer is what can help us resist the blandishments of Amalek and contemporary society.
The Shabbos connection
Shabbos is the day when we are free from the overtures of the Evil Inclination and the nations of the world. The Gemara (Shabbos 118b) states that had the Jewish People observed the first Shabbos in the Wilderness, no race or nation would have been able to dominate them. Subsequent to their violation of the first Shabbos, Amalek attacked the Jewish People. The Torah and the Gemara could not be clearer with the message of what we need to do to ward off the blandishments of Amalek. Hashem should allow us to observe the Shabbos faithfully, and then we will achieve dominance over the nations of the world, with the speedy arrival of Moshiach Tzidkeinu.
Shabbos Stories
Have true bitachon
A wealthy businessman once sunk most of his considerable assets into a lumber venture. The lumber was to be transported by floating it down the Dnieper River, an economical but somewhat risky process.
The man came to the Netziv, Rabbi Naftali Tzvi Berlin zt"l for a beracha (blessing) that all should go well. The Netziv told him to have bitachon (faith) in Hashem, Who will certainly help him.
"Of course I know that I should have bitachon," the man said. "But what can I do - I am still extremely nervous!"
"You know," said the Netziv, "now I understand a passage in the Torah that has always bothered me. The Torah says the Jews will ask, 'How can we keep Shemitah? What will we eat on the seventh year?' One wonders: Why were they so concerned over the seventh year? Didn't they prepare for it in the sixth year? They should have been concerned over the eighth year!
"Let us consider, however, to whom the Torah is speaking - instructing them not to worry and to have bitachon. Certainly it is not to the poor, firstly because they are already used to relying on bitachon, and secondly because they own no land. Rather, the Torah must be speaking to the wealthy landowners, who are used to 'earning their own living,' and are not connected with bitachon on a regular basis. They can't believe they can survive without their active participation, without "doing it themselves!" This is why they are already nervous, even for the seventh year.
"Don't worry," concluded the Netziv. "Have true bitachon, and all will be well!"
Maybe this is what HaShem is trying to tell you
Rav Noach Weinberg tells a story about a long-haired, "hippie" sort of fellow who walked into his Yeshiva with long hair and the typical accompanying mode of dress. He told Rav Noach, "I don't need a Yeshiva, because G-d and I are like this (as he showed his fingers twisted together to represent a 'twosome')!" Rav Noach asked, "How do you know that you and G-d are like 'this'?" The student responded that he was riding his bike along a mountain road and a truck came along, veered toward him, forcing him off the cliff with his bike. He saw himself going down the tremendous embankment and visualized that the end was at hand. All of a sudden, he saw a branch hanging out of the mountain. He reached out and hung on, and was saved, walking away without a scratch. "That's how I know," he said, "that G-d and I are like 'this'!" Rav Noach then asked him, "Did you ever think about why the truck knocked you off the cliff? Maybe that is what G-d is trying to tell you." (www.Torah.org)
A volcanic ash blessing
A universal crisis, millions of people stranded and billions of dollars lost, as one volcanic eruption in Iceland causes chaos across the European continent. Within all this tumult, one Jew merits a smile of grace from the Creator of the World, and a miraculous series of events begins to unfold.
The story begins with a young yeshiva student, an 18 year old Jerusalemite, who came down with a fulminate hepatic failure and was mortally ill. The doctors agreed there was no hope for him unless he could receive a liver transplant.
With little hope of receiving a liver transplant in Israel, his family consulted with Rabbi Firer, known for his successful record of medical referrals. The rabbi advised to send the boy immediately to Brussels, the world center of liver transplants. He cautioned, however, that Brussels is known to not transplant non-EU patients under any circumstances, in order to save the scanty supply of livers for Europeans. Nevertheless, it was decided to send him to Brussels anyway, despite the full knowledge of the negligible chance of receiving a liver, and the effort and expenses involved. It was the boy's last hope.
Upon arrival, the young student had no choice but to add his name to the long waiting list for a liver transplant. In the meantime, he tried to maintain his yeshiva-studies schedule despite the illness, consciously aware that it could take weeks, months, and even years till he will be able to be given a new liver. Many patients were on the waiting list, and his name was somewhere on the bottom. And should his turn finally arrive, the liver must completely match his blood type and other medical criteria. If it is not a perfect match, he will need to continue waiting...for a miracle.
However, "Many thoughts in a man's heart; nevertheless the plan of G-d shall prevail," and it seems G-d had a different plan for this young Jew. In the month of Iyar, whose letters stand for the words "ani Hashem rofecha" - "I, G-d, am your healer" -- the Almighty's loyal servants produced avalanches of hot ash, rock and gas in Iceland, causing Europe to completely shut down its skies and create a no-fly zone. No one could leave and no one could enter during this self-imposed embargo.
Meanwhile, throughout this time, a religious boy from Jerusalem continued to sit in a yeshiva in the capital of Belgium, diligently learning Torah.
In the midst of the closure, a person died in the famous Brussels, a person who had agreed to donate his liver to anyone that might need it. Astonishingly, this liver was a perfect match in every parameter for the young yeshiva student.
The health authorities of Belgium began contacting the names on liver transplant waiting list in order, but 'unfortunately,' not even one patient was able to fly into Belgium for a desperately needed healthy-liver transplant, as a result of the after-effects of the volcanic eruption in Iceland.
As they advanced further on the waiting list, they reached the student from Israel. Nevertheless, they did not offer the liver to the boy because of his lack of citizenship.
The clock ticked closer and closer to the deadline for the amount of time in which the liver would still be viable for transplanting. The precious healthy liver must not be wasted and would have to be swiftly used to replace a diseased liver. But no one was able to arrive in Belgium for the transplant except the young Yerushalmi.
So, thanks to clear Divine Intervention, the dedicated young yeshiva student received the liver and is now recovering from surgery.
The enormity of this miracle became even clearer after the successful liver transplant. The doctors said that the young yeshiva student's liver was very deteriorated and diseased, and in a matter of days his liver would have stopped functioning completely. The doctors unanimously believe that if this young man had to continue waiting for the liver transplant, he would have been long dead.
The names of the patient (the hospital and the doctors) cannot be released, because of the increasingly strict laws about patient privacy. We wish him a speedy and complete recovery, and long and healthy years.
A miracle in Meiron
This story occurred on the 7th of Adar, the yahrtzeit of Moshe Rabbeinu, which fell on a Shabbos that year. Two students from one of the Lubavitcher yeshivas in Israel decided to go to Meiron in order to spend the Shabbos near the resting place of Rabbi Shimon bar Yochai.
It was a clear and chilly Friday. The two students came to Meiron a few hours before the beginning of Shabbos and began making preparations; they found a place to sleep and arranged their personal belongings. Then they went for a long walk in the Meiron Mountains. They enjoyed the majestic serenity over these mountains of the Galilee. The clear fresh air and the knowledge that they were walking on the same paths used by the holy ancestors of the Jewish people gave them a feeling of being spiritually uplifted.
They lost all concept of time, and only when they heard the faint sound of the Shabbos siren in the village of Meiron, heralding the arrival of Queen Shabbos, did they realize that they had to return to their hostel immediately before the entrance of Shabbos.
In ten minutes' time the Shabbos candles were to be lit and they were still so far away. How would they have time to have a shower, change clothes and prepare themselves for Shabbos?
They immediately began to run as fast as they could on the road leading to their place of lodging. However, it was too far away and they understood that they had little chance of getting there on time.
While running, one of the boys pointed at a small path, winding its way to the top of the mountain.
"Look", he said to his friend, "we have already walked on that path. It is a short-cut that will bring us straight to the hostel."
His friend immediately agreed, and instead of running on the road, they turned onto the small path that was winding its way between the bushes on the mountain. They ran as fast as they could, but they soon came to an abrupt stop, unable to continue.
An enormous black dog stood there blocking their way, and there was no sign that it would allow them to pass. The boys had no time for persuasion and turned to the right side of the path in order to pass the dog and continue on their way. However, the dog also moved to their right and did not allow them to pass. Then they tried to pass him on the left but the same thing happened: he blocked their way again.
The students knew that Shabbos was to start within the next few minutes and decided to pass the dog, come what may. They decided to try and pass him quickly but to their horror the huge dog stood up on its hind legs and opened its mouth in such a frightening way that they ran straight back to the main road leading to Meiron, convinced that they had no other choice.
In the middle of the difficult and strenuous run they noticed a woman standing at the bus stop. Next to her, on the ground, there were two big suitcases. When the boys reached her, she said very excitedly, "It is so good that you came. Please could you help me carry my suitcases to the hostel? Afterwards I shall tell you about a miracle that does not occur every day."
The boys took the cases on their backs without asking any questions and ran as fast as they could to the hostel.
They participated in the Shabbos prayers with devotion and joy of heart. Despite the long run they felt an inner peace and were happy that they had come to Meiron for Shabbos. It would have been better if they had made more proper preparations for Shabbos, but on the other hand they had performed a great mitzvah by helping the woman with her suitcases. She had arrived at the hostel in time to light the Shabbos candles.
The following day they met the woman whom they had assisted. She asked them to be seated and began to relate her story:
"For a long time I wished to go to the holy site of Rabbi Shimon Bar Yochai in order to pray there. When the 7th of Adar approached, I decided to go to Meiron.
"I packed whatever I needed for the weekend in two suitcases. They were too heavy for me to carry all the way from the bus stop to the lodging in Meiron, but I was sure that somebody would be willing to help me. I arrived at Meiron an hour and a half before Shabbos, but to my great surprise I was the only one who got off the bus as this stop.
"I stood on the road, waiting for somebody to come. As time went by, I began to be more and more worried. When I heard the Shabbos siren, I realized that my chances of arriving there on time were very slim. Where would I spend my Shabbos?
"I started to pray to G-d and ask for help. I cried and begged. I brought Shabbos candles with me in my suitcase, but I did not bring any matches. During all my life I have been very conscientious about lighting the Shabbos candles - and now, near the resting place of Rabbi Shimon bar Yochai, I was to lose this dear mitzvah? I beseeched G-d for help to perform this commandment.
"Suddenly I saw how both of you came running on the road in my direction. I was so happy. Within a few moments you would reach the bus stop and you would certainly be willing to help me with my suitcases.
'To my great dismay, I saw that suddenly you turned onto a side path and began to go up the mountain. I prayed to G-d that he should perform a miracle. You were so very close to the spot where I was waiting.
"I prayed to G-d that he should send an angel from above who would make you turn into my direction -- and suddenly I saw that huge black dog standing in your way!
"You can surely understand how anxious I was when I saw how you tried to pass the dog! I prayed fervently to G-d that you should be unable to walk around him -- and at that very moment he stood up on his hind legs to his full size. I then saw how you returned to the main road until you reached the place where I was waiting!
"I am sure that because of my strong wish to light the Shabbos candles - not for my sake but for the sake of G-d - I had the privilege to see how my prayers were fulfilled in such a wondrous way!"(www.ascentofsafed.com)
Rav Mendele MiRimanov Saves The Shul
A contingent of government officials came to Rimanov to search the city for a suitable storage warehouse for the army's food and supplies. After combing the city, the only place they came up with was the local Shul. When the heads of the Kehila heard, they ran to Rav Mendele of Rimanov to ask him what to do.
One person jumped up and said that as soon as the officials find out that the roof leaks and all their supplies will be ruined, they will not use our Shul as a storehouse. Everyone agreed and seemed satisfied with the plan. However Rav Mendele, with his great Yiras Shamayim, heard this and said that they are sorely mistaken. In fact it is because of the leaky roof that this Gezeira befell them. If we don't take care of our Shul and are Mizalzel in its honor allowing the roof to leak, what do you expect of the non-Jews? Go fix the roof right away and everything will be okay.
They did as they were commanded and never heard from the officials again. (www.Revach.net)
Shabbos: Ta’am HaChaim Behar-Bechukosai 5770
Have a wonderful and delightful Shabbos
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Shabbos: Ta’am HaChaim Behar-Bechukosai 5770
Casualness Is not a way of life for the Jewish People
Introduction
ואם בזאת לא תשמעו לי והלכתם עמי בקרי, if despite this you will not heed Me, and you behave toward Me with casualness (Vayikra 26:27)
One of the most quoted forewarnings that the Jewish People have received in recent history was the prophetic words of Rabbi Meir Simcha from Devinsk, commonly referred to as the Meshech Chochma (1843-1926). In the parshaha of Bechukosai Reb Meir Simcha writes that if the Jew thinks that Berlin is Jerusalem then a raging storm wind will uproot him by his trunk a tempest will arise and spread its roaring waves, and swallow, and destroy, and flood forth without pity. Sadly enough, this premonition was realized when we lost, HaShem should save us, six million Jews in what is referred to as the Holocaust. What is unique about this warning is that the Torah itself warns us of devastating consequences if we abandon our service of hashem and if we treated HaShem’s mitzvos with carelessness. Why is it, then, that it is only the words of Reb Meir Simcha that are so well known whereas the Tochacha, the rebuke that we read in Parashas Bechukosai and in Parashas Ki Savo, seem to be ignored by the general population?
What does it mean to be casual in mitzvah observance?
The Torah describes the errant behavior that results in cataclysmic consequences for the Jewish People as keri, casualness. What is the meaning of this casualness? The conventional explanation for casualness regarding mitzvah observance is that one performs the mitzvos with a lack of fervor and enthusiasm. However, this explanation appears difficult, as one would think that the Jewish People should not have to suffer so terribly if they perform the mitzvos, albeit lackadaisically. Perhaps there is a deeper meaning to the casualness that the Torah is referring to.
Amalek caused the Jewish People to become casual
Regarding the incident where Amalek attacked the Jewish People upon liberation from Egypt, it is said (Devarim 25:17-18) zachor eis asher asah lecho Amalek baderech bitzeischem miMitzrayim asher korcha baderech vayizaneiv bicho kol hanecheshalim acharecho viatah ayeif viyageia viol yarei Elokim, remember what Amalek did to you, on the way, when you were leaving Egypt. That he happened upon you on the way, and he struck those of you who were hindmost, all the weaklings at your rear, when you were faint and exhausted, and he did not fear G-d. The simple reading here is that the Jewish People were fatigued upon leaving Egypt and Amalek ambushed them. Furthermore, the Torah states that Amalek did not fear G-d, implying that the Jewish people were not at fault for this ill-fated encounter. The Sfas Emes, however, understands the words what Amalek did to you to mean that Amalek caused that the Jewish People became casual and disconnected from hashem. While our main focus is usually on the evil that Amalek perpetrated, we must also remember how we reacted to their overtures. The Evil Inclination and the nations of the world appear to have a great hold over us, but in truth, we are the ones who are ultimately responsible for our behaviors.
The ambush of Amalek was deliberate to cause us to become casual
It is noteworthy that the Torah uses the word keri, casualness, in describing the deviant behavior of the Jewish People. Similarly, regarding the ambush of Amalek, the Torah uses the word korcha, happened upon you, which also denotes casualness. This seems to be paradoxical, as one does not normally perceive an ambush as casual. Rather, one who ambushes his enemy usually does so in a deliberate manner. The Torah, however, is demonstrating to us that the ultimate goal of Amalek was to cause us to become casual. With this premise we can better understand the premonition of the Meshech Chochma. When the Jewish People are in exile and become acclimated to the gentile society, they become victims to the ambush of Amalek and subsequently they develop a casual attitude towards hashem and His Torah. To declare that Berlin is Jerusalem is just an outward expression of this casualness.
Today more than ever we need to intensify our Torah study and mitzvah observance
Casualness in mitzvah observance is very subtle, as one can study Torah, pray, and perform mitzvos even in a casual manner and believe that he is fulfilling his requirements. The Torah instructs us that this is not so. In the beginning of Parashas Bechukosai the Torah states that we receive the blessings of HaShem when we toil in Torah study. The study of Torah and all mitzvah performance was never meant to be approached in a casual manner. Only by being diligent and deliberate in our service of HaShem can we hope to defeat the diabolical schemes of Amalek and his cohorts. The words of the Meshech Chochma ring true even today, and even more so, as society continues to unsheathe its weapons of destruction through media and technology. The influences appear to be subtle, but their effects are devastating. Intense Torah study and prayer is what can help us resist the blandishments of Amalek and contemporary society.
The Shabbos connection
Shabbos is the day when we are free from the overtures of the Evil Inclination and the nations of the world. The Gemara (Shabbos 118b) states that had the Jewish People observed the first Shabbos in the Wilderness, no race or nation would have been able to dominate them. Subsequent to their violation of the first Shabbos, Amalek attacked the Jewish People. The Torah and the Gemara could not be clearer with the message of what we need to do to ward off the blandishments of Amalek. Hashem should allow us to observe the Shabbos faithfully, and then we will achieve dominance over the nations of the world, with the speedy arrival of Moshiach Tzidkeinu.
Shabbos Stories
Have true bitachon
A wealthy businessman once sunk most of his considerable assets into a lumber venture. The lumber was to be transported by floating it down the Dnieper River, an economical but somewhat risky process.
The man came to the Netziv, Rabbi Naftali Tzvi Berlin zt"l for a beracha (blessing) that all should go well. The Netziv told him to have bitachon (faith) in Hashem, Who will certainly help him.
"Of course I know that I should have bitachon," the man said. "But what can I do - I am still extremely nervous!"
"You know," said the Netziv, "now I understand a passage in the Torah that has always bothered me. The Torah says the Jews will ask, 'How can we keep Shemitah? What will we eat on the seventh year?' One wonders: Why were they so concerned over the seventh year? Didn't they prepare for it in the sixth year? They should have been concerned over the eighth year!
"Let us consider, however, to whom the Torah is speaking - instructing them not to worry and to have bitachon. Certainly it is not to the poor, firstly because they are already used to relying on bitachon, and secondly because they own no land. Rather, the Torah must be speaking to the wealthy landowners, who are used to 'earning their own living,' and are not connected with bitachon on a regular basis. They can't believe they can survive without their active participation, without "doing it themselves!" This is why they are already nervous, even for the seventh year.
"Don't worry," concluded the Netziv. "Have true bitachon, and all will be well!"
Maybe this is what HaShem is trying to tell you
Rav Noach Weinberg tells a story about a long-haired, "hippie" sort of fellow who walked into his Yeshiva with long hair and the typical accompanying mode of dress. He told Rav Noach, "I don't need a Yeshiva, because G-d and I are like this (as he showed his fingers twisted together to represent a 'twosome')!" Rav Noach asked, "How do you know that you and G-d are like 'this'?" The student responded that he was riding his bike along a mountain road and a truck came along, veered toward him, forcing him off the cliff with his bike. He saw himself going down the tremendous embankment and visualized that the end was at hand. All of a sudden, he saw a branch hanging out of the mountain. He reached out and hung on, and was saved, walking away without a scratch. "That's how I know," he said, "that G-d and I are like 'this'!" Rav Noach then asked him, "Did you ever think about why the truck knocked you off the cliff? Maybe that is what G-d is trying to tell you." (www.Torah.org)
A volcanic ash blessing
A universal crisis, millions of people stranded and billions of dollars lost, as one volcanic eruption in Iceland causes chaos across the European continent. Within all this tumult, one Jew merits a smile of grace from the Creator of the World, and a miraculous series of events begins to unfold.
The story begins with a young yeshiva student, an 18 year old Jerusalemite, who came down with a fulminate hepatic failure and was mortally ill. The doctors agreed there was no hope for him unless he could receive a liver transplant.
With little hope of receiving a liver transplant in Israel, his family consulted with Rabbi Firer, known for his successful record of medical referrals. The rabbi advised to send the boy immediately to Brussels, the world center of liver transplants. He cautioned, however, that Brussels is known to not transplant non-EU patients under any circumstances, in order to save the scanty supply of livers for Europeans. Nevertheless, it was decided to send him to Brussels anyway, despite the full knowledge of the negligible chance of receiving a liver, and the effort and expenses involved. It was the boy's last hope.
Upon arrival, the young student had no choice but to add his name to the long waiting list for a liver transplant. In the meantime, he tried to maintain his yeshiva-studies schedule despite the illness, consciously aware that it could take weeks, months, and even years till he will be able to be given a new liver. Many patients were on the waiting list, and his name was somewhere on the bottom. And should his turn finally arrive, the liver must completely match his blood type and other medical criteria. If it is not a perfect match, he will need to continue waiting...for a miracle.
However, "Many thoughts in a man's heart; nevertheless the plan of G-d shall prevail," and it seems G-d had a different plan for this young Jew. In the month of Iyar, whose letters stand for the words "ani Hashem rofecha" - "I, G-d, am your healer" -- the Almighty's loyal servants produced avalanches of hot ash, rock and gas in Iceland, causing Europe to completely shut down its skies and create a no-fly zone. No one could leave and no one could enter during this self-imposed embargo.
Meanwhile, throughout this time, a religious boy from Jerusalem continued to sit in a yeshiva in the capital of Belgium, diligently learning Torah.
In the midst of the closure, a person died in the famous Brussels, a person who had agreed to donate his liver to anyone that might need it. Astonishingly, this liver was a perfect match in every parameter for the young yeshiva student.
The health authorities of Belgium began contacting the names on liver transplant waiting list in order, but 'unfortunately,' not even one patient was able to fly into Belgium for a desperately needed healthy-liver transplant, as a result of the after-effects of the volcanic eruption in Iceland.
As they advanced further on the waiting list, they reached the student from Israel. Nevertheless, they did not offer the liver to the boy because of his lack of citizenship.
The clock ticked closer and closer to the deadline for the amount of time in which the liver would still be viable for transplanting. The precious healthy liver must not be wasted and would have to be swiftly used to replace a diseased liver. But no one was able to arrive in Belgium for the transplant except the young Yerushalmi.
So, thanks to clear Divine Intervention, the dedicated young yeshiva student received the liver and is now recovering from surgery.
The enormity of this miracle became even clearer after the successful liver transplant. The doctors said that the young yeshiva student's liver was very deteriorated and diseased, and in a matter of days his liver would have stopped functioning completely. The doctors unanimously believe that if this young man had to continue waiting for the liver transplant, he would have been long dead.
The names of the patient (the hospital and the doctors) cannot be released, because of the increasingly strict laws about patient privacy. We wish him a speedy and complete recovery, and long and healthy years.
A miracle in Meiron
This story occurred on the 7th of Adar, the yahrtzeit of Moshe Rabbeinu, which fell on a Shabbos that year. Two students from one of the Lubavitcher yeshivas in Israel decided to go to Meiron in order to spend the Shabbos near the resting place of Rabbi Shimon bar Yochai.
It was a clear and chilly Friday. The two students came to Meiron a few hours before the beginning of Shabbos and began making preparations; they found a place to sleep and arranged their personal belongings. Then they went for a long walk in the Meiron Mountains. They enjoyed the majestic serenity over these mountains of the Galilee. The clear fresh air and the knowledge that they were walking on the same paths used by the holy ancestors of the Jewish people gave them a feeling of being spiritually uplifted.
They lost all concept of time, and only when they heard the faint sound of the Shabbos siren in the village of Meiron, heralding the arrival of Queen Shabbos, did they realize that they had to return to their hostel immediately before the entrance of Shabbos.
In ten minutes' time the Shabbos candles were to be lit and they were still so far away. How would they have time to have a shower, change clothes and prepare themselves for Shabbos?
They immediately began to run as fast as they could on the road leading to their place of lodging. However, it was too far away and they understood that they had little chance of getting there on time.
While running, one of the boys pointed at a small path, winding its way to the top of the mountain.
"Look", he said to his friend, "we have already walked on that path. It is a short-cut that will bring us straight to the hostel."
His friend immediately agreed, and instead of running on the road, they turned onto the small path that was winding its way between the bushes on the mountain. They ran as fast as they could, but they soon came to an abrupt stop, unable to continue.
An enormous black dog stood there blocking their way, and there was no sign that it would allow them to pass. The boys had no time for persuasion and turned to the right side of the path in order to pass the dog and continue on their way. However, the dog also moved to their right and did not allow them to pass. Then they tried to pass him on the left but the same thing happened: he blocked their way again.
The students knew that Shabbos was to start within the next few minutes and decided to pass the dog, come what may. They decided to try and pass him quickly but to their horror the huge dog stood up on its hind legs and opened its mouth in such a frightening way that they ran straight back to the main road leading to Meiron, convinced that they had no other choice.
In the middle of the difficult and strenuous run they noticed a woman standing at the bus stop. Next to her, on the ground, there were two big suitcases. When the boys reached her, she said very excitedly, "It is so good that you came. Please could you help me carry my suitcases to the hostel? Afterwards I shall tell you about a miracle that does not occur every day."
The boys took the cases on their backs without asking any questions and ran as fast as they could to the hostel.
They participated in the Shabbos prayers with devotion and joy of heart. Despite the long run they felt an inner peace and were happy that they had come to Meiron for Shabbos. It would have been better if they had made more proper preparations for Shabbos, but on the other hand they had performed a great mitzvah by helping the woman with her suitcases. She had arrived at the hostel in time to light the Shabbos candles.
The following day they met the woman whom they had assisted. She asked them to be seated and began to relate her story:
"For a long time I wished to go to the holy site of Rabbi Shimon Bar Yochai in order to pray there. When the 7th of Adar approached, I decided to go to Meiron.
"I packed whatever I needed for the weekend in two suitcases. They were too heavy for me to carry all the way from the bus stop to the lodging in Meiron, but I was sure that somebody would be willing to help me. I arrived at Meiron an hour and a half before Shabbos, but to my great surprise I was the only one who got off the bus as this stop.
"I stood on the road, waiting for somebody to come. As time went by, I began to be more and more worried. When I heard the Shabbos siren, I realized that my chances of arriving there on time were very slim. Where would I spend my Shabbos?
"I started to pray to G-d and ask for help. I cried and begged. I brought Shabbos candles with me in my suitcase, but I did not bring any matches. During all my life I have been very conscientious about lighting the Shabbos candles - and now, near the resting place of Rabbi Shimon bar Yochai, I was to lose this dear mitzvah? I beseeched G-d for help to perform this commandment.
"Suddenly I saw how both of you came running on the road in my direction. I was so happy. Within a few moments you would reach the bus stop and you would certainly be willing to help me with my suitcases.
'To my great dismay, I saw that suddenly you turned onto a side path and began to go up the mountain. I prayed to G-d that he should perform a miracle. You were so very close to the spot where I was waiting.
"I prayed to G-d that he should send an angel from above who would make you turn into my direction -- and suddenly I saw that huge black dog standing in your way!
"You can surely understand how anxious I was when I saw how you tried to pass the dog! I prayed fervently to G-d that you should be unable to walk around him -- and at that very moment he stood up on his hind legs to his full size. I then saw how you returned to the main road until you reached the place where I was waiting!
"I am sure that because of my strong wish to light the Shabbos candles - not for my sake but for the sake of G-d - I had the privilege to see how my prayers were fulfilled in such a wondrous way!"(www.ascentofsafed.com)
Rav Mendele MiRimanov Saves The Shul
A contingent of government officials came to Rimanov to search the city for a suitable storage warehouse for the army's food and supplies. After combing the city, the only place they came up with was the local Shul. When the heads of the Kehila heard, they ran to Rav Mendele of Rimanov to ask him what to do.
One person jumped up and said that as soon as the officials find out that the roof leaks and all their supplies will be ruined, they will not use our Shul as a storehouse. Everyone agreed and seemed satisfied with the plan. However Rav Mendele, with his great Yiras Shamayim, heard this and said that they are sorely mistaken. In fact it is because of the leaky roof that this Gezeira befell them. If we don't take care of our Shul and are Mizalzel in its honor allowing the roof to leak, what do you expect of the non-Jews? Go fix the roof right away and everything will be okay.
They did as they were commanded and never heard from the officials again. (www.Revach.net)
Shabbos: Ta’am HaChaim Behar-Bechukosai 5770
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
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View Shabbos: Ta’am HaChaim
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Wednesday, April 28, 2010
Shabbos: Ta’am HaChaim Emor 5770
שבת טעם החיים אמור תש"ע
Shabbos: Ta’am HaChaim Emor 5770
Sacrificing one’s life for HaShem’s Name can only be done altruistically
Introduction
ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל אני ה' מקדשכם, you shall not desecrate My holy Name, rather I should be sanctified among the children of Israel; I am HaShem Who sanctifies you. (Vayikra 22:32)
The Torah instructs us regarding a commandment that appears to be very simple to fulfill. Nonetheless, if one is not scrupulous in its performance, it may be almost impossible to observe this mitzvah. What is this mitzvah that is so enigmatic? It is said (Vayikra 22:32) you shall not desecrate My holy Name, rather I should be sanctified among the children of Israel; I am HaShem Who sanctifies you. Rashi explains this commandment of sanctifying HaShem’s name to mean that one must literally give up his life for the sake of HaShem’s Name. Yet, there is a caveat to this sacrifice that the Torah requires from a Jew. One must sacrifice himself by preparing to die for HaShem. However, one who sacrifices himself for HaShem with the hope that HaShem will perform a miracle for him, he should know that a miracle will not be performed for him. This statement is perplexing. If one is sacrificing his life for the sake of HaShem, why would he want HaShem to perform a miracle for him? It would seem that the commandment to sacrifice one’s self for HaShem is simply that. One must give up his life for HaShem’s commandments, regardless of whether HaShem chooses to perform a miracle for the person.
Reb Menachem Mendel of Rimanov immersed in the mikveh with the proper intentions
The answer to this question can be illustrated by an incident concerning the great Chassidic Rebbe, Rabbi Menachem Mendel of Rimanov (1745-1815). The Rebbe would normally immerse himself in the mikveh (ritual bath) immediately prior to Shabbos, and this Friday was no exception. On this particular Friday, however, the bath attendant had emptied the water from the mikveh earlier than usual, and there was no water for the Rebbe to immerse in. Instead of expressing disappointment, the Rebbe turned to this attendant with a smile and said, “do not think that the lack of water saddens me. In fact, the opposite is true. Normally when one wishes to perform a mitzvah, he must sanctify his thoughts and intentions in order to ensure that he is performing the mitzvah for the sake of Heaven and not for his own pleasure. Nonetheless, who can really claim that while performing the mitzvah, his intentions are pure and undiluted by ulterior motives?”
“Today, however,” continued the Rebbe, “I experienced the fulfillment of the Sages dictum that one who attempts to perform a mitzvah and is unable to because of circumstances beyond his control is deemed to have fulfilled the mitzvah. Thus, I attempted to immerse today in a mikveh in my usual manner, but extenuating circumstances did not allow me to immerse. Therefore, the Torah itself ‘stepped in’ to perform that task, and even if I am incapable of retaining the proper thoughts and intentions, the Torah is certainly capable. It follows, then, that today more than any other day, my immersion was pure and complete.”
One must sacrifice his Life for HaShem’s Name altruistically
The Torah instructs us to perform an act that would seem to be beyond one’s capabilities. How can someone give up his life for something? Are we not commanded to live a life of enjoyment and pleasure? While normally this may be true, there are situations detailed in the Talmud and the Code of Law that that a Jew sacrifice his life. What will happen, however, if one who is prepared to sacrifice his life contemplates the thought that HaShem will save him? This thought is akin to one who performs any mitzvah without the purest of intentions. When performing most mitzvos it may be difficult to remain focused on the proper intentions. Regarding sacrificing one’s life for the sake of HaShem’s Name, however, the mitzvah can only be performed altruistically. If one dilutes the act of sacrificing his life with the hope of being saved by a miracle, then he has deviated from the intention of the mitzvah, which is to be completely dedicated to HaShem.
Reciting Shema is our way of sacrificing our life for HaShem’s Name
Most of us are not usually confronted with the obligation of sacrificing our lives for HaShem’s name. Nonetheless, we are instructed by the Torah to recite the Shema twice daily, and our intentions in the first verse of the Shema must be that we are prepared to sacrifice our very lives for HaShem’s Name. When we recite the words ‘hear O Israel, the Lord is our HaShem, the Lord is One,’ we should concentrate on dedicating our life to HaShem and His Torah. It is specifically while reciting the Shema that we focus on sacrificing our lives to HaShem, as the first verse of Shema is where we proclaim HaShem’s unity. When we acknowledge HaShem as the One Who rules the world, it is easier to dedicate our lives to fulfilling His will.
The Shabbos connection
During the week we are engaged in Torah study and prayer, but thoughts of earning a livelihood and the blandishments of the Evil Inclination make it challenging to perform spiritual acts altruistically. We may at time s be motivated by money or glory or other selfish motives. On Shabbos, however, HaShem grants us the opportunity to serve Him without ulterior motives. Shabbos is a time when we can truly feel like we are serving HaShem, unencumbered by foreign influences and biases. HaShem should allow us to serve Him truthfully, with a pure heart.
Shabbos Stories
Money from Heaven
At one time Eliezer, a holy beggar in the city of Rimanov, had to marry off his daughter. He was one of the sitters of Reb Mendele's Bais Medrash, and he needed a thousand rubles to marry off his daughter. So he made himself strong and he got up his courage and he went to the rich man of the town, and asked him, "Do me a favor. Can you please give me a loan of a thousand rubles to marry off my daughter?" The rich man looked at him and said, "If you would be honest, if you would tell me, 'give me charity, give me a thousand rubles', I would talk to you straight, but you are coming to me for a loan. Tell me, how would you ever pay back the thousand rubles? It's the biggest joke, in the world.' " Then he said, "I'll tell you what. If you can bring me the signature of another rich man I'll gladly give you the loan, but otherwise, no." The whole thing seemed to him like the biggest joke in the world. Eliezer said, "Give me a contract and I'll fill it out." The rich man wrote out a whole contract that someone will take guarantee that he will pay back the thousand rubles.
Eliezer went back to the Bais Medrash and he put his head in the Holy Ark. And he signed that paper, and this is what he signed.
"Li hakesef, Li hazahav, Nium HaShem"
If you translate it simply it says, 'Mine is the silver, Mine is the gold, says the L-rd.' But if you really really translate it, it says, 'Mine is the silver, Mine is the gold. Signed, G-d.' Then he went back to the rich man and brought him this paper.
If you translate it simply it says, 'Mine is the silver, Mine is the gold, says the L-rd.' But if you really really translate it, it says, 'Mine is the silver, Mine is the gold. Signed, G-d.' Then he went back to the rich man and brought him this paper.
The rich man looked at him and thought, "If this was a joke before, now it is a mamash a joke." But do you know something, he was so taken by this joke, because of the naïveté of this man, who really thinks G-d is paying back for him. So, just for the kick of it, he said, "Okay. I'll give you a thousand rubles."
Four weeks later, someone came to the office of this rich man and left an envelope, and it said, "This is the thousand rubles paid back for Eliezer the poor shlepper." According to the Torah, if no time limit is specified, then an ordinary loan is for thirty days. The rich man came to his office, and the secretary said, "There was someone here who left an envelope for you paying back the money for Eliezer, the shlepper." He opened the envelope. In it, one thousand rubles.
He was mamash ashamed of himself, he felt so low. He took his wagon and went to Eliezer the poor shlepper and he said, "Eliezer, I'm sorry I put you through all this trouble. Imagine, nebech, you went to someone else to borrow the money to pay me back but you didn't really have to." Eliezer said, "I don't know what you are talking about." The rich man showed him the envelope. "Someone came and brought me back the thousand rubles." This was too much for both of them. So Eliezer the holy shlepper said, 'Let's go to my holy Rebbe, Reb Mendele Rimanover, and let's ask him."
They came to the holy Rimanover. The holy Rimanover looked at the envelope, he looked at the money, He kissed the envelope and said, "Don't you know, don't you know, the envelope is from heaven, and the money is from heaven. When this little Jew signed G-d's name on that paper, there was a fire in heaven, because he really believed that G-d would pay back for him." There was a riot in heaven - Everybody wanted to pay for him. Our father Avraham wanted to go pay for him. Isaac and Moses wanted to, also. But finally the honor was bestowed on the greatest messenger of all, Eliyahu HaNavi, the Prophet Elijah." Then he told the rich man, "If you only had also believed that G-d would pay back, you would have had the privilege of seeing Elijah give you the money in person. But since you thought it was all just a joke, you only got the money, but you did not see his holy face."
This rich man was really put to shame. He said, "How can I ever use such such holy money, money from heaven? How can I ever use it for myself?"So, he left it with Reb Mendele Rimanover. What Reb Mendele did with the money we don't know. We only know that years later Reb Hershele Rimanover got the holy envelope as a present from his father, Reb Mendele.
My darling friends, maybe someday you will be walking on the street somewhere and you will see an empty envelope. Please don't step on it, don't throw it away - Maybe it’s the envelope of Eliyahu HaNavi, and maybe in that little envelope there is a little note that says, "Li hakesef, Mine is the silver, Li hazahav, Mine is the gold, Nium HaShem. Signed G-d."
Rav Eliyahu Chaim Meisel Calmly Schmoozes In The Bitter Cold
One winter in Lodz was particularly cold and prices of firewood skyrocketed, leaving the poor people without any means to warm themselves. The famed Rav of the city, Rav Eliyahu Chaim Meisel, decided to take upon himself to collect money for firewood from the wealthy people of the city.
The first stop was the home of the wealthiest man in Lodz, Mr. Posnanski. When the doorman saw the Rav coming he quickly went to get his boss, who although wearing light clothing, immediately came to the cold door personally to greet the Rav. He invited the Rav in to talk. The Rav returned his greeting but began to talk without moving from the door.
The Rav was making small talk and casual conversation about nothing in particular. He discussed the comings and goings of the city, world news, on and on without seeming to indicate the reason for his visit. Mr Posnanski stood and listened with respect while his bones began to freeze from the cold.
The Rav kept on going with endless conversation as if he were relaxing somewhere comfortable instead of standing in the freezing cold. After a long while the cold became too much for Mr. Posnanski and he apologetically asked the Rav if they can move into the warm living room. Without budging Rav Eliyahu Chaim said that now he will tell him why he came. He told him about the lack of firewood, and Mr. Posnanski gave him the large amount that he asked for. Only then did the Rav finally accede and followed the host into the living room.
When they sat down in the comfort and warmth, Mr Posnanski asked the Rav why he insisted on speaking for so long at the door in the cold. Rav Eliyahu Chaim said that the world says that a satisfied man cannot comprehend the pain of those who are starving. Similarly those who live in heated homes cannot fathom the pain of those living in frigid apartment with no heat. Had we sat inside you would not have given as generously as you did after standing in the cold for so long and experiencing a small taste of the poor peoples' pain. (Gedolei HaDoros)
The Kotzker Rebbe Exposes The "Yetzer Hara's Tzaddik"
The Chozeh of Lublin had a falling out with the Yehudi HaKadosh of Peshischa after one of the senior and most Choshuveh Chassidim from the Chozeh's court told false reports about the Yehudi HaKadosh.
The Kotzker Rebbe, who followed the Yehudi HaKadosh, said that we see from here the evil and conniving ways of the Yetzer Hara. This senior Chasid was a no tzaddik. However the Yetzer Hara did not interfere with his Avodas HaShem and even helped him his whole life in order that one day late in his life when he tells Motzi Shem Ra to the Chozeh, he would have good standing. Then his malicious lies would be accepted by the Chozeh and cause machlokes. Watch out, the Satan is a smart and patient investor and Lashon Hara is a worthwhile investment for him.
The Sfas Emes Refuses To Be Sent Out
The Sfas Emes rarely took any trips as he was a great masmid and preferred to stay put and learn. Any small trip he took was a great occasion to his Chasidim. One time he traveled to nearby Warsaw which was not far from his hometown Gur. When he arrived, a large gathering was waiting for him and his host prepared a lavish Kiddush for the occasion.
The Sfas Emes said that he does not want to attend such a reception. The host argued that Chazal tell us "Kol SheOmer Licha Baal HaBayis Aseh Chutz MiTzei", whatever the host instructs you to do you must do except if he asks you to leave. Therefore, said the host, the Rebbe is halachicly bound to attend.
The Sfas Emes replied that the word "Tzei" has another connotation beyond leaving the immediate premises. The Misha in Pirkei Avos (4:28) says that three things take a person out of the world, Kinah, Taava, Kavod. Since honor will take a person out of the world and anything that will cause a person to "go out" he need not listen to the Baal HaBayis, therefore the Sfas Emes need not listen to the host and indulge in this honor. (Chaim SheYesh Bahem - Aish Tamid) (www.Revach.net)
Shabbos: Ta’am HaChaim Emor 5770
Is sponsored in honor of the birth of a baby boy to Rabbi Avromy and Mrs. Tzippy Adler of Cleveland. May they be zoche to be mahcnis their son libriso shel Avraham Avinu biito uvizmano and may they have much nachas from all their children
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
To subscribe weekly 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 Emor 5770
Sacrificing one’s life for HaShem’s Name can only be done altruistically
Introduction
ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל אני ה' מקדשכם, you shall not desecrate My holy Name, rather I should be sanctified among the children of Israel; I am HaShem Who sanctifies you. (Vayikra 22:32)
The Torah instructs us regarding a commandment that appears to be very simple to fulfill. Nonetheless, if one is not scrupulous in its performance, it may be almost impossible to observe this mitzvah. What is this mitzvah that is so enigmatic? It is said (Vayikra 22:32) you shall not desecrate My holy Name, rather I should be sanctified among the children of Israel; I am HaShem Who sanctifies you. Rashi explains this commandment of sanctifying HaShem’s name to mean that one must literally give up his life for the sake of HaShem’s Name. Yet, there is a caveat to this sacrifice that the Torah requires from a Jew. One must sacrifice himself by preparing to die for HaShem. However, one who sacrifices himself for HaShem with the hope that HaShem will perform a miracle for him, he should know that a miracle will not be performed for him. This statement is perplexing. If one is sacrificing his life for the sake of HaShem, why would he want HaShem to perform a miracle for him? It would seem that the commandment to sacrifice one’s self for HaShem is simply that. One must give up his life for HaShem’s commandments, regardless of whether HaShem chooses to perform a miracle for the person.
Reb Menachem Mendel of Rimanov immersed in the mikveh with the proper intentions
The answer to this question can be illustrated by an incident concerning the great Chassidic Rebbe, Rabbi Menachem Mendel of Rimanov (1745-1815). The Rebbe would normally immerse himself in the mikveh (ritual bath) immediately prior to Shabbos, and this Friday was no exception. On this particular Friday, however, the bath attendant had emptied the water from the mikveh earlier than usual, and there was no water for the Rebbe to immerse in. Instead of expressing disappointment, the Rebbe turned to this attendant with a smile and said, “do not think that the lack of water saddens me. In fact, the opposite is true. Normally when one wishes to perform a mitzvah, he must sanctify his thoughts and intentions in order to ensure that he is performing the mitzvah for the sake of Heaven and not for his own pleasure. Nonetheless, who can really claim that while performing the mitzvah, his intentions are pure and undiluted by ulterior motives?”
“Today, however,” continued the Rebbe, “I experienced the fulfillment of the Sages dictum that one who attempts to perform a mitzvah and is unable to because of circumstances beyond his control is deemed to have fulfilled the mitzvah. Thus, I attempted to immerse today in a mikveh in my usual manner, but extenuating circumstances did not allow me to immerse. Therefore, the Torah itself ‘stepped in’ to perform that task, and even if I am incapable of retaining the proper thoughts and intentions, the Torah is certainly capable. It follows, then, that today more than any other day, my immersion was pure and complete.”
One must sacrifice his Life for HaShem’s Name altruistically
The Torah instructs us to perform an act that would seem to be beyond one’s capabilities. How can someone give up his life for something? Are we not commanded to live a life of enjoyment and pleasure? While normally this may be true, there are situations detailed in the Talmud and the Code of Law that that a Jew sacrifice his life. What will happen, however, if one who is prepared to sacrifice his life contemplates the thought that HaShem will save him? This thought is akin to one who performs any mitzvah without the purest of intentions. When performing most mitzvos it may be difficult to remain focused on the proper intentions. Regarding sacrificing one’s life for the sake of HaShem’s Name, however, the mitzvah can only be performed altruistically. If one dilutes the act of sacrificing his life with the hope of being saved by a miracle, then he has deviated from the intention of the mitzvah, which is to be completely dedicated to HaShem.
Reciting Shema is our way of sacrificing our life for HaShem’s Name
Most of us are not usually confronted with the obligation of sacrificing our lives for HaShem’s name. Nonetheless, we are instructed by the Torah to recite the Shema twice daily, and our intentions in the first verse of the Shema must be that we are prepared to sacrifice our very lives for HaShem’s Name. When we recite the words ‘hear O Israel, the Lord is our HaShem, the Lord is One,’ we should concentrate on dedicating our life to HaShem and His Torah. It is specifically while reciting the Shema that we focus on sacrificing our lives to HaShem, as the first verse of Shema is where we proclaim HaShem’s unity. When we acknowledge HaShem as the One Who rules the world, it is easier to dedicate our lives to fulfilling His will.
The Shabbos connection
During the week we are engaged in Torah study and prayer, but thoughts of earning a livelihood and the blandishments of the Evil Inclination make it challenging to perform spiritual acts altruistically. We may at time s be motivated by money or glory or other selfish motives. On Shabbos, however, HaShem grants us the opportunity to serve Him without ulterior motives. Shabbos is a time when we can truly feel like we are serving HaShem, unencumbered by foreign influences and biases. HaShem should allow us to serve Him truthfully, with a pure heart.
Shabbos Stories
Money from Heaven
At one time Eliezer, a holy beggar in the city of Rimanov, had to marry off his daughter. He was one of the sitters of Reb Mendele's Bais Medrash, and he needed a thousand rubles to marry off his daughter. So he made himself strong and he got up his courage and he went to the rich man of the town, and asked him, "Do me a favor. Can you please give me a loan of a thousand rubles to marry off my daughter?" The rich man looked at him and said, "If you would be honest, if you would tell me, 'give me charity, give me a thousand rubles', I would talk to you straight, but you are coming to me for a loan. Tell me, how would you ever pay back the thousand rubles? It's the biggest joke, in the world.' " Then he said, "I'll tell you what. If you can bring me the signature of another rich man I'll gladly give you the loan, but otherwise, no." The whole thing seemed to him like the biggest joke in the world. Eliezer said, "Give me a contract and I'll fill it out." The rich man wrote out a whole contract that someone will take guarantee that he will pay back the thousand rubles.
Eliezer went back to the Bais Medrash and he put his head in the Holy Ark. And he signed that paper, and this is what he signed.
"Li hakesef, Li hazahav, Nium HaShem"
If you translate it simply it says, 'Mine is the silver, Mine is the gold, says the L-rd.' But if you really really translate it, it says, 'Mine is the silver, Mine is the gold. Signed, G-d.' Then he went back to the rich man and brought him this paper.
If you translate it simply it says, 'Mine is the silver, Mine is the gold, says the L-rd.' But if you really really translate it, it says, 'Mine is the silver, Mine is the gold. Signed, G-d.' Then he went back to the rich man and brought him this paper.
The rich man looked at him and thought, "If this was a joke before, now it is a mamash a joke." But do you know something, he was so taken by this joke, because of the naïveté of this man, who really thinks G-d is paying back for him. So, just for the kick of it, he said, "Okay. I'll give you a thousand rubles."
Four weeks later, someone came to the office of this rich man and left an envelope, and it said, "This is the thousand rubles paid back for Eliezer the poor shlepper." According to the Torah, if no time limit is specified, then an ordinary loan is for thirty days. The rich man came to his office, and the secretary said, "There was someone here who left an envelope for you paying back the money for Eliezer, the shlepper." He opened the envelope. In it, one thousand rubles.
He was mamash ashamed of himself, he felt so low. He took his wagon and went to Eliezer the poor shlepper and he said, "Eliezer, I'm sorry I put you through all this trouble. Imagine, nebech, you went to someone else to borrow the money to pay me back but you didn't really have to." Eliezer said, "I don't know what you are talking about." The rich man showed him the envelope. "Someone came and brought me back the thousand rubles." This was too much for both of them. So Eliezer the holy shlepper said, 'Let's go to my holy Rebbe, Reb Mendele Rimanover, and let's ask him."
They came to the holy Rimanover. The holy Rimanover looked at the envelope, he looked at the money, He kissed the envelope and said, "Don't you know, don't you know, the envelope is from heaven, and the money is from heaven. When this little Jew signed G-d's name on that paper, there was a fire in heaven, because he really believed that G-d would pay back for him." There was a riot in heaven - Everybody wanted to pay for him. Our father Avraham wanted to go pay for him. Isaac and Moses wanted to, also. But finally the honor was bestowed on the greatest messenger of all, Eliyahu HaNavi, the Prophet Elijah." Then he told the rich man, "If you only had also believed that G-d would pay back, you would have had the privilege of seeing Elijah give you the money in person. But since you thought it was all just a joke, you only got the money, but you did not see his holy face."
This rich man was really put to shame. He said, "How can I ever use such such holy money, money from heaven? How can I ever use it for myself?"So, he left it with Reb Mendele Rimanover. What Reb Mendele did with the money we don't know. We only know that years later Reb Hershele Rimanover got the holy envelope as a present from his father, Reb Mendele.
My darling friends, maybe someday you will be walking on the street somewhere and you will see an empty envelope. Please don't step on it, don't throw it away - Maybe it’s the envelope of Eliyahu HaNavi, and maybe in that little envelope there is a little note that says, "Li hakesef, Mine is the silver, Li hazahav, Mine is the gold, Nium HaShem. Signed G-d."
Rav Eliyahu Chaim Meisel Calmly Schmoozes In The Bitter Cold
One winter in Lodz was particularly cold and prices of firewood skyrocketed, leaving the poor people without any means to warm themselves. The famed Rav of the city, Rav Eliyahu Chaim Meisel, decided to take upon himself to collect money for firewood from the wealthy people of the city.
The first stop was the home of the wealthiest man in Lodz, Mr. Posnanski. When the doorman saw the Rav coming he quickly went to get his boss, who although wearing light clothing, immediately came to the cold door personally to greet the Rav. He invited the Rav in to talk. The Rav returned his greeting but began to talk without moving from the door.
The Rav was making small talk and casual conversation about nothing in particular. He discussed the comings and goings of the city, world news, on and on without seeming to indicate the reason for his visit. Mr Posnanski stood and listened with respect while his bones began to freeze from the cold.
The Rav kept on going with endless conversation as if he were relaxing somewhere comfortable instead of standing in the freezing cold. After a long while the cold became too much for Mr. Posnanski and he apologetically asked the Rav if they can move into the warm living room. Without budging Rav Eliyahu Chaim said that now he will tell him why he came. He told him about the lack of firewood, and Mr. Posnanski gave him the large amount that he asked for. Only then did the Rav finally accede and followed the host into the living room.
When they sat down in the comfort and warmth, Mr Posnanski asked the Rav why he insisted on speaking for so long at the door in the cold. Rav Eliyahu Chaim said that the world says that a satisfied man cannot comprehend the pain of those who are starving. Similarly those who live in heated homes cannot fathom the pain of those living in frigid apartment with no heat. Had we sat inside you would not have given as generously as you did after standing in the cold for so long and experiencing a small taste of the poor peoples' pain. (Gedolei HaDoros)
The Kotzker Rebbe Exposes The "Yetzer Hara's Tzaddik"
The Chozeh of Lublin had a falling out with the Yehudi HaKadosh of Peshischa after one of the senior and most Choshuveh Chassidim from the Chozeh's court told false reports about the Yehudi HaKadosh.
The Kotzker Rebbe, who followed the Yehudi HaKadosh, said that we see from here the evil and conniving ways of the Yetzer Hara. This senior Chasid was a no tzaddik. However the Yetzer Hara did not interfere with his Avodas HaShem and even helped him his whole life in order that one day late in his life when he tells Motzi Shem Ra to the Chozeh, he would have good standing. Then his malicious lies would be accepted by the Chozeh and cause machlokes. Watch out, the Satan is a smart and patient investor and Lashon Hara is a worthwhile investment for him.
The Sfas Emes Refuses To Be Sent Out
The Sfas Emes rarely took any trips as he was a great masmid and preferred to stay put and learn. Any small trip he took was a great occasion to his Chasidim. One time he traveled to nearby Warsaw which was not far from his hometown Gur. When he arrived, a large gathering was waiting for him and his host prepared a lavish Kiddush for the occasion.
The Sfas Emes said that he does not want to attend such a reception. The host argued that Chazal tell us "Kol SheOmer Licha Baal HaBayis Aseh Chutz MiTzei", whatever the host instructs you to do you must do except if he asks you to leave. Therefore, said the host, the Rebbe is halachicly bound to attend.
The Sfas Emes replied that the word "Tzei" has another connotation beyond leaving the immediate premises. The Misha in Pirkei Avos (4:28) says that three things take a person out of the world, Kinah, Taava, Kavod. Since honor will take a person out of the world and anything that will cause a person to "go out" he need not listen to the Baal HaBayis, therefore the Sfas Emes need not listen to the host and indulge in this honor. (Chaim SheYesh Bahem - Aish Tamid) (www.Revach.net)
Shabbos: Ta’am HaChaim Emor 5770
Is sponsored in honor of the birth of a baby boy to Rabbi Avromy and Mrs. Tzippy Adler of Cleveland. May they be zoche to be mahcnis their son libriso shel Avraham Avinu biito uvizmano and may they have much nachas from all their children
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
To subscribe weekly please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, April 22, 2010
Shabbos: Ta’am HaChaim Acharei-Mos-Kedoshim 5770
שבת טעם החיים אחרי מות-קדושים תש"ע
Shabbos: Ta’am HaChaim Acharei-Mos-Kedoshim 5770
Good thoughts require a close relationship with HaShem
Introduction
ואם האכל יאכל ביום השלישי פגול הוא לא ירצה, but if it shall be eaten on the third day, it is rejected – it shall not be accepted. (Vayikra 19:7)
Parashas Kedoshim contains more mitzvos than any other parsha. While the commentators offer reasons for the juxtaposition of the mitzvos, one mitzvah appears to be out of place. After instructing us to be holy, fear our parents, observe the Shabbos and not stray after idols, the Torah instructs us regarding the prohibition of pigul. The definition of this negative commandment is that when one offers a sacrifice, he is forbidden to entertain a thought of sprinkling the blood, burning the pieces of the sacrifice, or eating part of the sacrifice outside the designated place of eating the sacrifice. Additionally, one is forbidden to entertain a thought of performing one of the above mentioned actions outside the designated time that the sacrifice can be eaten. The commentators (Ramban, Ibn Ezra, and Sforno) write that after the Torah instructs us not to stray after idols, the Torah exhorts us not to defile the sacrifices that we offer with any stray thoughts.
How can one prevent foreign thoughts from entering his mind?
The mitzvah of pigul is not relevant in our times as we do not have a Bais HaMikdash and we do not offer sacrifices. Nonetheless, there is a relevant lesson that is contained in this mitzvah. One may wonder how it is possible for a person to prevent foreign thoughts from entering his mind. One answer to this question is that although one cannot prevent foreign thoughts from entering his mind, he can make a conscious effort to banish those disturbing thoughts. I would like to suggest an alternative answer, based on an incident with the famed Reb Mottele Chernobyler. It was well known that the famous tzaddik Reb Mottele of Chernobyl zt”l knew the inner thoughts and hidden secrets of his followers. Nothing was hidden from his holy gaze. However, he would never chastise others directly. Instead, he directed his criticism at himself, and the intended subject got the message without having to suffer the shame.
In Chernobyl there lived a rav who was a talmid chacham (Torah scholar) in his own right. This rav, however, wanted nothing to do with the Chasidim and their strange ways. He obstinately refused to pay Reb Mottele so much as even a courteous visit.
On Pesach, many Jews refuse to eat any food that was not prepared in their home under their supervision. On the last day of Pesach (Acharon shel Pesach), though, most people mishn zich, i.e. they eat others food as well. In fact, it is said that the holy Rebbe of Sanz on Acharon shel Pesach would eat food even from those whom he didn’t trust all year long. Perhaps this Rav was inspired by the spirit of mishn zich, because it was on one certain Acharon shel Pesach that he finally relented and made up his mind to once-and-for-all see what these Chasidim and their Rebbe were all about. He had heard about Reb Mottele’s custom of rebuking himself and meaning others, so it was with great surprise and shock that, no sooner had he entered the Rebbe’s courtyard when he heard the Rebbe mutter, “Mottele, Mottele, you must do teshuvah. you have partaken of chametz on Pesach!”
He realized right away the Rebbe meant him, but for the life of him, he couldn’t imagine to what the Rebbe was referring. “Perhaps,” he said to himself, “I didn’t pay attention to some minute detail? Perhaps I overlooked some stringency that most people don’t even adhere to, but I, being that I am a Torah scholar, should have been more particular?” “But what?” He decided he would immediately return home and look into the matter.
He searched his house high and low for any sign of an area that might not have been checked or cleaned thoroughly. He asked his wife, his sons, and his daughters if they had done everything with the same caution as in previous years. They responded that they had. He was just about ready to give up when suddenly he saw it. There, at the bottom of the huge barrel they had drawn and prepared especially for Pesach, lay a huge chunk of bread. Examining the water more closely, he could see tiny crumbs, barely visible, floating around. This was the only water they drank and cooked with on Pesach. Everything they ate had been tainted by it. He was devastated.
Broken-spirited, he returned to Reb Mottele, and humbly requested that the Rebbe give him a program through which he could repent for his sin, albeit unintentional. “But Rebbe,” he added, “with all due respect, one question gives me no rest. Your eyes see all; maybe I was wrong for not coming to visit you earlier, but you knew we were consuming chametz all Pesach, so how could you not have sent someone to warn us, and saved us from such a grave sin?”
“G-d forbid,” said Reb Mottele, “that I should know of a Jew sinning and refrain from telling him out of concerns for my honor! Believe me, until you passed through the gates to my courtyard, I had no idea what was going on in your home. It’s only once you came, and decided to form a bond with us, that I saw what I saw, and made it known right away.”
A close relationship with HaShem prevents a person from entertaining foreign thoughts
We can suggest that the lesson that Reb Mottele taught this man is implicit in the Torah juxtaposing the prohibition of pigul to the mitzvos of being holy, fearing parents, observing Shabbos, and not straying after idols. HaShem desires that we should develop a loving and close relationship with Him, and it is for that reason that we are prohibited to even have a thought of idol worship in our hearts and minds. Once we develop that close relationship, it will be almost impossible for us to entertain any foreign thoughts, whether they are thoughts of idolatry or of offering a sacrifice in the wrong time or place.
The Shabbos connection
Throughout the week we are barraged by thoughts that are foreign to holiness and spirituality. With the onset of Shabbos, however, all harsh judgments depart and we are united with the Oneness of HaShem and His Holy Shabbos. While according to Halacha one is permitted to contemplate mundane matters on Shabbos, there is an opinion in the Mechilta that on Shabbos one should not allow himself to be distracted by any thoughts that are foreign to this Holy Day. We should merit that HaShem will purify our thoughts and allow us to serve Him with truth.
Shabbos Stories
He wasn’t the man for the job
Rabbi Elchonon Wasserman, the Rosh Yeshiva of the Baranovitch Yeshiva, visited the United States in the latter part of the 1930s to raise funds for his yeshiva. Unfortunately, he made a greater impact on the America than America made on his yeshiva, and the funds raised did not help much. Reb Elchonon returned to a Poland clouded by the darkness of war to be with his students for the ensuing nightmare. The Nazis later murdered him together with his students in Kovno (Kaunus) Ghetto.
While he was in the United States, he was accompanied by young, enthusiastic students, my father amongst them, who felt privileged to help the great sage in his efforts.
Once, a student brought him to visit a wealthy man who had a philanthropic reputation. The bachur was confident that the meeting would prove successful. Unfortunately, the expectations proved fruitless, and Reb Elchonon and the student were shown to the door, empty-handed.
The young man left the house and sat down on the steps of the mansion utterly dejected. Reb Elchonon, who was quite tall, bent down to him, "Why are you so upset?" he asked softly.
"Upset? Why shouldn't I be upset? This man has the ability to support your whole yeshiva for a year, and he sent us away as if he does not have the ability to give even a dime!"
Reb Elchonon smiled. "The Torah tells us that Moshe was told to choose Betzalel to build the Mishkan. Let us assume that Moshe went in the street and asked where he could find Betzalel. Moshe was told that Betzalel could be found in the Bais Medrash. He went into the Bais Medrash and asked someone, 'Are you Betzalel?' The man said no. Should Moshe have been upset? Of course not! It's not the man's fault that he was not Betzalel! He was not born Betzalel and his job was obviously not to be Betzalel! Moshe went to another man. Are You Betzalel? Again the man said no! Should Moshe have been angry with him? Again, of course not!
"Well, my son," continued Reb Elchonon, "You can't be upset with him! He is just not the man that was chosen to help!" (www.Torah.org)
The Manchester Rosh Yeshiva Dances A Daring Dance
It was a cold snowy night in Manchester which made walking outside very difficult. The aging Manchester Rosh Yeshiva Rav Yehuda Zev Segal was outside on his way home when a car pulled up to drive him.
The driver told the Rosh Yeshiva that his wife had just given birth to a baby girl. The Rosh Yeshiva wished him a Mazel Tov and asked him how the mother and baby were doing. He said that they were both Boruch HaShem doing very well.
When the car stopped the Rosh Yeshiva got out into the snow covered street and started dancing with the father in the most unpleasant and unsafe conditions. The father asked the Rosh Yeshiva why he was endangering himself and dancing on the slippery street. The Rosh Yeshiva answered that whenever he hears that a mother and child are healthy after childbirth he is so consumed with Simcha and Shevach for HaShem that he needs to dance. And dance he did! (Heard from the baby's brother)
The Brisker Rav Inspects Before Accepting The Mishloach Manos
Someone came late in the day to the Brisker Rav’s home to give him Mishloach Manos. The Rav did not take the package but instead walked out of his front door and started to inspect the sky. The visitor was intrigued by this strange response.
The Brisker Rav explained to him that the pasuk says "Sonei Matanos Yichyeh", a person who hates gifts will live. Under normal circumstances I would never accept a gift, said the Brisker Rav. However today is Purim and there is a special Mitzvah of Mishloach Manos Ish Lireieihu which I am happy to participate in. However the hour is late so I needed to go outside and make sure the sun has not set on Purim, before I could accept your gift. - Chaim SheYesh Bahem
Rav Yehoshua Leib Diskin Warily Eyes The Moving Man
Rav Yehoshua Leib Diskin, the Rav of Yerushalayim, was moving apartments and had a number of moving men carrying his belongings to his new home. During the move, Rav Yehoshua Leib followed one of the movers who was carrying two stuffed boxes, one on top of the other. Rav Yehoshua Leib not only followed him out of the apartment, but he walked alongside him the entire way from the old apartment to the new one. All the while he kept warning him not to switch the order of the boxes and to make sure that after he rests and loads up again he doesn't put the bottom box on top.
After hearing these instructions incessantly during the walk, the moving man finally lost his patience and asked Rav Yehoshua Leib, "what are you so tense about? What difference does it make which box is on top?"
Rav Yehoshua Leib answered, in complete humility, that the top box contained his father's writings and the bottom box held his own personal writings in it. "It is not proper that even for a short while my father's writings should be on bottom and mine on top." The level of Kibud Av Vaeim by a tzaddik! (Chaim SheYesh Bahem) (www.revach.net)
Shabbos: Ta’am HaChaim Acharei-Mos-Kedoshim 5770
Is sponsored with wishes of bracha and Hatzlacha to the entire Adler, Shuvalsky and Baddouch families
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
To subscribe weekly 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 Acharei-Mos-Kedoshim 5770
Good thoughts require a close relationship with HaShem
Introduction
ואם האכל יאכל ביום השלישי פגול הוא לא ירצה, but if it shall be eaten on the third day, it is rejected – it shall not be accepted. (Vayikra 19:7)
Parashas Kedoshim contains more mitzvos than any other parsha. While the commentators offer reasons for the juxtaposition of the mitzvos, one mitzvah appears to be out of place. After instructing us to be holy, fear our parents, observe the Shabbos and not stray after idols, the Torah instructs us regarding the prohibition of pigul. The definition of this negative commandment is that when one offers a sacrifice, he is forbidden to entertain a thought of sprinkling the blood, burning the pieces of the sacrifice, or eating part of the sacrifice outside the designated place of eating the sacrifice. Additionally, one is forbidden to entertain a thought of performing one of the above mentioned actions outside the designated time that the sacrifice can be eaten. The commentators (Ramban, Ibn Ezra, and Sforno) write that after the Torah instructs us not to stray after idols, the Torah exhorts us not to defile the sacrifices that we offer with any stray thoughts.
How can one prevent foreign thoughts from entering his mind?
The mitzvah of pigul is not relevant in our times as we do not have a Bais HaMikdash and we do not offer sacrifices. Nonetheless, there is a relevant lesson that is contained in this mitzvah. One may wonder how it is possible for a person to prevent foreign thoughts from entering his mind. One answer to this question is that although one cannot prevent foreign thoughts from entering his mind, he can make a conscious effort to banish those disturbing thoughts. I would like to suggest an alternative answer, based on an incident with the famed Reb Mottele Chernobyler. It was well known that the famous tzaddik Reb Mottele of Chernobyl zt”l knew the inner thoughts and hidden secrets of his followers. Nothing was hidden from his holy gaze. However, he would never chastise others directly. Instead, he directed his criticism at himself, and the intended subject got the message without having to suffer the shame.
In Chernobyl there lived a rav who was a talmid chacham (Torah scholar) in his own right. This rav, however, wanted nothing to do with the Chasidim and their strange ways. He obstinately refused to pay Reb Mottele so much as even a courteous visit.
On Pesach, many Jews refuse to eat any food that was not prepared in their home under their supervision. On the last day of Pesach (Acharon shel Pesach), though, most people mishn zich, i.e. they eat others food as well. In fact, it is said that the holy Rebbe of Sanz on Acharon shel Pesach would eat food even from those whom he didn’t trust all year long. Perhaps this Rav was inspired by the spirit of mishn zich, because it was on one certain Acharon shel Pesach that he finally relented and made up his mind to once-and-for-all see what these Chasidim and their Rebbe were all about. He had heard about Reb Mottele’s custom of rebuking himself and meaning others, so it was with great surprise and shock that, no sooner had he entered the Rebbe’s courtyard when he heard the Rebbe mutter, “Mottele, Mottele, you must do teshuvah. you have partaken of chametz on Pesach!”
He realized right away the Rebbe meant him, but for the life of him, he couldn’t imagine to what the Rebbe was referring. “Perhaps,” he said to himself, “I didn’t pay attention to some minute detail? Perhaps I overlooked some stringency that most people don’t even adhere to, but I, being that I am a Torah scholar, should have been more particular?” “But what?” He decided he would immediately return home and look into the matter.
He searched his house high and low for any sign of an area that might not have been checked or cleaned thoroughly. He asked his wife, his sons, and his daughters if they had done everything with the same caution as in previous years. They responded that they had. He was just about ready to give up when suddenly he saw it. There, at the bottom of the huge barrel they had drawn and prepared especially for Pesach, lay a huge chunk of bread. Examining the water more closely, he could see tiny crumbs, barely visible, floating around. This was the only water they drank and cooked with on Pesach. Everything they ate had been tainted by it. He was devastated.
Broken-spirited, he returned to Reb Mottele, and humbly requested that the Rebbe give him a program through which he could repent for his sin, albeit unintentional. “But Rebbe,” he added, “with all due respect, one question gives me no rest. Your eyes see all; maybe I was wrong for not coming to visit you earlier, but you knew we were consuming chametz all Pesach, so how could you not have sent someone to warn us, and saved us from such a grave sin?”
“G-d forbid,” said Reb Mottele, “that I should know of a Jew sinning and refrain from telling him out of concerns for my honor! Believe me, until you passed through the gates to my courtyard, I had no idea what was going on in your home. It’s only once you came, and decided to form a bond with us, that I saw what I saw, and made it known right away.”
A close relationship with HaShem prevents a person from entertaining foreign thoughts
We can suggest that the lesson that Reb Mottele taught this man is implicit in the Torah juxtaposing the prohibition of pigul to the mitzvos of being holy, fearing parents, observing Shabbos, and not straying after idols. HaShem desires that we should develop a loving and close relationship with Him, and it is for that reason that we are prohibited to even have a thought of idol worship in our hearts and minds. Once we develop that close relationship, it will be almost impossible for us to entertain any foreign thoughts, whether they are thoughts of idolatry or of offering a sacrifice in the wrong time or place.
The Shabbos connection
Throughout the week we are barraged by thoughts that are foreign to holiness and spirituality. With the onset of Shabbos, however, all harsh judgments depart and we are united with the Oneness of HaShem and His Holy Shabbos. While according to Halacha one is permitted to contemplate mundane matters on Shabbos, there is an opinion in the Mechilta that on Shabbos one should not allow himself to be distracted by any thoughts that are foreign to this Holy Day. We should merit that HaShem will purify our thoughts and allow us to serve Him with truth.
Shabbos Stories
He wasn’t the man for the job
Rabbi Elchonon Wasserman, the Rosh Yeshiva of the Baranovitch Yeshiva, visited the United States in the latter part of the 1930s to raise funds for his yeshiva. Unfortunately, he made a greater impact on the America than America made on his yeshiva, and the funds raised did not help much. Reb Elchonon returned to a Poland clouded by the darkness of war to be with his students for the ensuing nightmare. The Nazis later murdered him together with his students in Kovno (Kaunus) Ghetto.
While he was in the United States, he was accompanied by young, enthusiastic students, my father amongst them, who felt privileged to help the great sage in his efforts.
Once, a student brought him to visit a wealthy man who had a philanthropic reputation. The bachur was confident that the meeting would prove successful. Unfortunately, the expectations proved fruitless, and Reb Elchonon and the student were shown to the door, empty-handed.
The young man left the house and sat down on the steps of the mansion utterly dejected. Reb Elchonon, who was quite tall, bent down to him, "Why are you so upset?" he asked softly.
"Upset? Why shouldn't I be upset? This man has the ability to support your whole yeshiva for a year, and he sent us away as if he does not have the ability to give even a dime!"
Reb Elchonon smiled. "The Torah tells us that Moshe was told to choose Betzalel to build the Mishkan. Let us assume that Moshe went in the street and asked where he could find Betzalel. Moshe was told that Betzalel could be found in the Bais Medrash. He went into the Bais Medrash and asked someone, 'Are you Betzalel?' The man said no. Should Moshe have been upset? Of course not! It's not the man's fault that he was not Betzalel! He was not born Betzalel and his job was obviously not to be Betzalel! Moshe went to another man. Are You Betzalel? Again the man said no! Should Moshe have been angry with him? Again, of course not!
"Well, my son," continued Reb Elchonon, "You can't be upset with him! He is just not the man that was chosen to help!" (www.Torah.org)
The Manchester Rosh Yeshiva Dances A Daring Dance
It was a cold snowy night in Manchester which made walking outside very difficult. The aging Manchester Rosh Yeshiva Rav Yehuda Zev Segal was outside on his way home when a car pulled up to drive him.
The driver told the Rosh Yeshiva that his wife had just given birth to a baby girl. The Rosh Yeshiva wished him a Mazel Tov and asked him how the mother and baby were doing. He said that they were both Boruch HaShem doing very well.
When the car stopped the Rosh Yeshiva got out into the snow covered street and started dancing with the father in the most unpleasant and unsafe conditions. The father asked the Rosh Yeshiva why he was endangering himself and dancing on the slippery street. The Rosh Yeshiva answered that whenever he hears that a mother and child are healthy after childbirth he is so consumed with Simcha and Shevach for HaShem that he needs to dance. And dance he did! (Heard from the baby's brother)
The Brisker Rav Inspects Before Accepting The Mishloach Manos
Someone came late in the day to the Brisker Rav’s home to give him Mishloach Manos. The Rav did not take the package but instead walked out of his front door and started to inspect the sky. The visitor was intrigued by this strange response.
The Brisker Rav explained to him that the pasuk says "Sonei Matanos Yichyeh", a person who hates gifts will live. Under normal circumstances I would never accept a gift, said the Brisker Rav. However today is Purim and there is a special Mitzvah of Mishloach Manos Ish Lireieihu which I am happy to participate in. However the hour is late so I needed to go outside and make sure the sun has not set on Purim, before I could accept your gift. - Chaim SheYesh Bahem
Rav Yehoshua Leib Diskin Warily Eyes The Moving Man
Rav Yehoshua Leib Diskin, the Rav of Yerushalayim, was moving apartments and had a number of moving men carrying his belongings to his new home. During the move, Rav Yehoshua Leib followed one of the movers who was carrying two stuffed boxes, one on top of the other. Rav Yehoshua Leib not only followed him out of the apartment, but he walked alongside him the entire way from the old apartment to the new one. All the while he kept warning him not to switch the order of the boxes and to make sure that after he rests and loads up again he doesn't put the bottom box on top.
After hearing these instructions incessantly during the walk, the moving man finally lost his patience and asked Rav Yehoshua Leib, "what are you so tense about? What difference does it make which box is on top?"
Rav Yehoshua Leib answered, in complete humility, that the top box contained his father's writings and the bottom box held his own personal writings in it. "It is not proper that even for a short while my father's writings should be on bottom and mine on top." The level of Kibud Av Vaeim by a tzaddik! (Chaim SheYesh Bahem) (www.revach.net)
Shabbos: Ta’am HaChaim Acharei-Mos-Kedoshim 5770
Is sponsored with wishes of bracha and Hatzlacha to the entire Adler, Shuvalsky and Baddouch families
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
To subscribe weekly please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Wednesday, April 21, 2010
Malchus Shebiteferes
The Mishnah in Avos (2:1) states: Rebbi said, what is the proper path that one should choose for himself? That which is a credit to the one who performs it and that he will be esteemed by man. The author of this statement is Rebbi. The Rokeach writes that every author is supposed to write a hint to his name in the beginning of his work. The Mishnah was authored by Rebbi, and he commenced his work with the words meaimasai korin es shema biarvis, from when does one begin to recite the Shema in the evening. The Gemara (Bava Basra 58a) states that Yaakov’s beauty was a mere semblance of Adam HaRishon’s beauty. It is said (Bereishis 47:28) vayechi Yaakov bieretz Mitzrayim sheva Esrei shanah, Yaakov dwelled in the land of Egypt for seventeen years. The Medrash (Bereishis Rabbah 96:5) states that Rebbi called on himself, “and Yehudah (Rebbi) dwelled in the city of Tzipori for seventeen years.” One of the commentators writes that the reason for this declaration of Rebbi was because his soul was a reincarnation of Yaakov. Based on this Gemara and Medrash, we can suggest that the word meaimasai, ‘from when,’ forms an acrostic for the words meiein Adam Yaakov meiein tam Yehudah, a semblance of Adam is Yaakov, and a semblance of the perfect one (Yaakov) is Yehudah (Rebbi). In line with this idea, the Mishnah in Avos states that Rebbi asked, what is the proper path that one should choose for himself? His answer is, that which is a credit to the one who performs it. The word for credit is tiferes, which is literally translated as glory. Avrohom reflects the attribute of chesed, kindness, and Yitzchak reflects the attribute of gevurah, strength, which means to resist temptation. Yaakov, however, reflects the attribute of Tiferes, glory, which is described as a synthesis of chesed and gevurah. It is thus appropriate that Rebbi was the one who said that the path to choose is the attribute of tiferes, as the soul of Rebbi was a reincarnation of Yaakov. Furthermore, Rebbi asked, what is the proper path that one should choose for himself? The Kuzari writes that the Patriarchs represented a filtering process. Avrohom had two sons. One son was Yitzchak, who was righteous, and the second son was Yishmael, who was wicked. Similarly, Yitzchak had Yaakov, who was righteous, and Esav, who was wicked. It was not until Yaakov, however, that the chaff was totally removed from the wheat, as Yaakov’s twelve sons represented perfection amongst humans. Thus, we can understand why Rebbi asked, what is the proper path that one should choose for himself, as one should always strive to reach the level of the Patriarchs. Ultimately, it is through the attribute of tiferes that one will achieve glory for HaShem and for mankind.
Thursday, April 15, 2010
Shabbos: Ta’am HaChaim Tazria-Metzora 5770
שבת טעם החיים תזריע-מצורע תש"ע
Shabbos: Ta’am HaChaim Tazria-Metzora 5770
Sefiras HaOmer: One Continuous Day of Shabbos
Introduction
וספרתם לכם ממחרת השבת מיום הביאכם את עמר התנופה שבע שבתות תמימת תהיינה, you shall count for yourselves – from the morrow of the rest day, from the day when you bring the Omer of the waving – seven weeks, they shall be complete. (Vayikra 23:15)
We are now in the days of Sefiras HaOmer, the counting of the days from when the Omer was brought when the Bais HaMikdash was standing. The counting of the Omer occurs from the second day of Pesach until the day prior to Shavuos. The counting of the Omer is for forty nine days, and is also referred to in the Torah as the counting of seven weeks. While it is easy to keep track of the counting of the Omer, it is challenging to understand the idea of the counting. The Sefer HaChinuch writes that we count the days preceding Shavuos like a slave who anxiously waits the time when he will be able to move away from the hot sun that beats down on him and enter a shady area. Similarly, we count the days Shavuos, the day when we received the Torah directly from HaShem. How does this idea relate to the counting from the Omer, and why is it necessary to count for forty nine days?
HaShem uttered Zachor and Shamor simultaneously
In order to gain an understanding into the counting of the Omer, it is worthwhile to examine a parallel idea, and that is the six days of the week and the subsequent day of Shabbos. The Gemara (Shavuos 20b) states that HaShem uttered both Zachor and Shamor simultaneously. What is the meaning of this statement? Zachor is translated as remember, whereas Shamor means to safeguard. Essentially, Zachor means to actively sanctify the Shabbos, and Shamor means to safeguard the sanctity of Shabbos by not performing any work. The commandment of Zachor is written in Parsahas Yisro, where we were instructed regarding the Luchos Rishonos, the First Tablets. The commandment of Shamor, however, was mentioned in Parashas Vaeschanan, where we were instructed regarding Luchos Shniyos, the Second Tablets. It would appear that the first instance when we were instructed regarding the Ten Commandments was prior to the sin of the Golden Calf, whereas the second set of commandments was given after the sin. Thus, it would follow that prior to the sin of fashioning the Golden Calf, the Jewish People only needed to be instructed regarding Zachor, the positive aspect of sanctifying the Shabbos. The reason for this is that Zachor reflects the idea that throughout the week one is involved in preparing for Shabbos, whereas Shamor is more reflective of the idea that one has to safeguard the Shabbos on the day of Shabbos itself. When HaShem placed Adam HaRishon in Gan Eden, it is said (Bereishis 2:15) vayikach HaShem Elokim es haadam vayanicheihu vigan eden liovdah ulishamroh, HaShem G-d took the man and placed him in the Garden of Eden, to work it and to guard it. The Medrash states that the words “to work it” refer to a positive commandment, whereas the words “and to guard it” refer to a negative commandment. These positive and negative commandments would be akin to the commandments of Zachor and Shamor. Given the fact that Adam had not yet eaten from the Tree of Knowledge of Good and Bad, one must wonder why Adam had received a negative commandment. The answer to this question is based on the statement of the Gemara that HaShem uttered the commandments of Zachor and Shamor simultaneously. While the Jewish People had not yet sinned with the Golden Calf, HaShem foresaw that they would sin and thus Shamor would be incorporated into the sanctity of Shabbos. In a similar vein, HaShem foresaw that Adam would sin and he therefore instructed him regarding the negative commandment.
Moshe prays for the Divine Presence to rest on the Mishkan
The ideal Shabbos for a Jew is to be constantly engaged in Zachor, the positive aspect of Shabbos. The Gemara (Brachos 64a) states that the righteous and the Torah Scholars do not have rest in this world or in the next world. How could it be that after toiling in this world the righteous will not merit an eternal rest? The answer is that rest is not defined as vacation and kicking back after a hard day. Rather, the true rest is defined by Shabbos, and the Tanna Divei Eliyahu (§1) states that one should make Shabbos a complete pursuit of Torah. This, then, is what the Gemara means when it states that the righteous have no rest in this world and in the next world. They toil in Torah and good deeds in this world and this allows them to continue their spiritual ascent in the next world.
Proper behavior allows a Jew to inherit two worlds
The Medrash in this week’s parasha states that the laws regarding pure and impure animals are stated before the laws of purity and impurity regarding man. If man is meritorious, the Medrash states, he will inherit both worlds, and if not, he will stand before HaShem in judgment. The Sfas Emes writes that the word that the Medrash uses for inherits is nocheil, which also means a flowing stream. Thus, the Medrash is telling us that through a Jew’s positive actions he will merit reward in this world and in the next world, and the reward is a continuous flow from this world to the next. The Zohar states that a Torah Scholar is always in the category of Shabbos. Based on the premise that the two worlds are connected, we can understand this statement in a new light. The Torah scholar is constantly toiling in Torah, and that allows him to connect this world with the World to Come, and he is never granted rest in either world. We now see that Shabbos is not merely a once a week experience that grants a person respite from the toil of the week. Rather, Shabbos can transform ones entire week, provided that one be involved in spiritual pursuits throughout the week. This is the meaning of the statement that Zachor and Shamor were uttered simultaneously, as one should not be satisfied with just safeguarding the Shabbos by not committing an infraction on Shabbos. Rather, one should strive to maintain the sanctity of Shabbos throughout the week, and then he will merit both worlds without ever resting.
We must keep praying for the Ultimate Redemption
Returning to the idea of counting the Omer, it is important for us to realize that we have just celebrated the festival of Pesach, which is the only festival that the Torah explicitly refers to as Shabbos. Pesach, however, does not end after eight days. The Ramban writes that the days between Pesach and Shavuos are akin to Chol HaMoed, the Intermediate Days of the festival. It follows, then, that our counting of the Omer is for the purpose of connecting this world and the next world. On the surface it may appear to us that the days between Pesach and Shavuos are merely secular days which can be frivoled away. In truth, however, these are days of introspection and transcendence which can be transformed into days of light and holiness. We can thus understand why the Torah refers to these weeks as sheva Shabbasos temimos, seven complete weeks. The days of the Omer are essentially one continuous Shabbos, and all forty nine days are connected to Pesach, which is referred to as Shabbos (Vayikra 23:15).
The Shabbos connection
The manner in which we can connect this world and the next world is by celebrating the Shabbos and the festivals and by recognizing that the intermediate days of the week and the days between the festivals are days of spiritual light and holiness. When we are cognizant of this ideal, HaShem will surely grant us the freedom that we are seeking, and then we will merit true rest in this world and in the World to Come.
Shabbos Stories
Time for a little honor
A few years after Rabbi Shneur Kotler succeeded his late father Reb Aharon as the Rosh Yeshiva of the Lakewood Yeshiva, the Yeshiva's enrollment began to expand. No longer was Reb Shneur able to sit and study in the large Yeshiva all day. He was suddenly forced to raise funds day in and day out often leaving early in the morning and returning home way past midnight.
A brief respite was the annual convention of Agudath Israel at which nearly 1000 laymen and rabbinical leaders would gather for a long weekend to discuss the state of Torah affairs.
My grandfather, Rabbi Yaakov Kamenetzky, the oldest member of the Council of Torah Sages would often highlight the keynote session on Saturday night. As the eldest of the world's Torah sages, Reb Yaakov would find a way to sneak up to the dais, usually through a back door, to avoid having the entire crowd arise upon seeing his presence as is required by Jewish Law. Yet this year things were different. Reb Yaakov engaged the much younger, Reb Shneur in conversation outside the large ballroom and waited until everyone took his or her seats. Then he took Reb Shneur by the hand and said, "I think it is time we took our seats." He proudly held Reb Shneur by the arm and escorted him to the dais as the throng of people rose in awe.
Reb Shneur, stunned by Reb Yaakov's departure from his trademark humility asked him why he did not go through the back as was his usual custom.
"Reb Shneur," he explained, "your Rebbitzen (rabbi's wife) is sitting in the auditorium. The entire year she sees you in a much-dishonored light. You run from donor to donor in order to keep the Yeshiva open, you have hardly any time to prepare your lectures, and all she sees are people knocking on your door with their problems. Yet she stands beside you faithful and unwavering. It is time that she sees that you get a little kavod (honor).
Remember the Alamo
In the early 1900s, a simple religious Russian Jew decided that he could no longer stand the Czar's persecution. He would leave Russia to join his son who had settled in Houston, Texas, some twenty years earlier. The son, who had totally assimilated and was a successful oilman, was thrown into a panic. "Of course, you are welcome, Pa," he cabled, "I will arrange a visa, your tickets and fares. But you must realize that I have a wonderful reputation here as an oil man. When you arrive, you must adapt to American culture or I will be destroyed.
Upon arrival at the train station, the old man, dressed in his long coat and up-brimmed hat, was whisked to a haberdashery, where he was fitted with the latest style fedora and a modern-cut suit. But still, his father looked too Jewish.
"Pa it's not enough. I'll take you to the barber."
The first thing that came off was the beard. The son looked on and said, "it's not enough Pa. The peyos, they'll have to go." The barber cut off the right peya. While the son looked on proudly, his pa was becoming a real American. Then the second. And the old man began to weep.
"Why are you crying, Papa?" the son asked incredulously.
The father, resigned to his fate, simply answered. "I am crying because we lost the Alamo!"
Defending his Father’s Honor
Rabbi Abraham Twersky tells the story of a young man who came to the chief Rabbi of Vilna, Rabbi Chaim Ozer Grodzinsky with a request. As this young man's father was applying for a Rabbinical position in a town that the sage was familiar with, he asked the rabbi for a letter of approbation on his father's behalf.
Rabbi Grodzinsky felt that the candidate was not worthy of the position, but instead of flatly refusing, he just said that he would rather not mix into the Rabbinical affairs of another city and was sure that the council of that city would make a fair and wise decision.
Rabbi Grodzinsky did not realize the tirade that would be forthcoming. The young man began to spew insults and aspersions at him. The sage, however, accepted them in silence. After a few minutes of hearing the abusive language, Rabbi Grodzinsky excused himself and left the room.
Students who witnessed the barrage were shocked at the young man's brazen audacity. They were even more surprised that the Rav did not silence the young man at the start of the barrage.
Rabbi Grodzinsky turned to them. "You cannot view that onslaught on its own. You must look at the bigger picture. This young man was defending the honor of his father, and in that vein I had to overlook his lapse." (www.Torah.org)
Why Was Rav Avigdor Miller's Head In The Sink?
Rav Avigdor Miller was known for his emphasis on appreciating the wonder and beauty of nature and the vast wisdom of the world that HaShem created among a multitude of other qualities from which we can learn so much. This classic story epitomizes his constant focus on appreciation for HaShem.
Once, a grandchild visited Rav Miller at home and was puzzled to see his grandfather with his face in the sink. After a few minutes, Rav Miller stood up, and breathed deeply. "The air is so wonderful," he said.
His grandchild said, "Why was your face in the water for so long that you couldn't even breathe properly?" Rav Miller said, "On my way home, someone started talking to me and commented that lately, the air has been polluted. I didn't want my appreciation of HaShem’s air to lessen, so I decided to deepen my appreciation of air. After depriving myself of air for just a short while, I now am even more thankful to HaShem for providing us with such wonderful air. (Rabbi Shmuel Brog)
Rebbi Akiva Eiger's Vacation To Remember
Every now and then you read a story that makes you realize what it means, and what it takes, to truly become a Gadol BaTorah. Rebbi Akiva Eiger was not in great health and his children wanted to take him to a place with fresh air, to get away and rejuvenate his ebbing strength. But how would they convince him of this? First of all how would they approach him since he was always busy learning. Even if they would interrupt him, there was no way he would agree to go.
The decided to make all the arrangements without telling him and at the appointed time a carriage waited outside the house. His son went to him and took his father and walked with him to the carriage. Rebbi Akiva Eiger walked with him while continuing to be immersed in his learning. They got into the carriage and were off to the mountains. When they arrived at the inn, they took Rebbi Akiva Eiger up to his room and sat him on a couch facing a window with a view of the mountains. All the time he continued learning without paying any attention to his new surroundings.
Finally after sitting on the couch for a while, he turned to his son and asked, "where is the baby?" No one understood what he wanted. Finally they figured out that since he was seated on the couch, he thought he was called to be Sandak at a Bris and was waiting for the baby so that they can perform the Bris and he can get back home to his learning. (www.revach.net)
Shabbos: Ta’am HaChaim Tazria-Metzora 5770
Is sponsored by www.kevarim.com
Pictures & Directions to Kivrei Tzadikim across North America
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
To subscribe weekly 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 Tazria-Metzora 5770
Sefiras HaOmer: One Continuous Day of Shabbos
Introduction
וספרתם לכם ממחרת השבת מיום הביאכם את עמר התנופה שבע שבתות תמימת תהיינה, you shall count for yourselves – from the morrow of the rest day, from the day when you bring the Omer of the waving – seven weeks, they shall be complete. (Vayikra 23:15)
We are now in the days of Sefiras HaOmer, the counting of the days from when the Omer was brought when the Bais HaMikdash was standing. The counting of the Omer occurs from the second day of Pesach until the day prior to Shavuos. The counting of the Omer is for forty nine days, and is also referred to in the Torah as the counting of seven weeks. While it is easy to keep track of the counting of the Omer, it is challenging to understand the idea of the counting. The Sefer HaChinuch writes that we count the days preceding Shavuos like a slave who anxiously waits the time when he will be able to move away from the hot sun that beats down on him and enter a shady area. Similarly, we count the days Shavuos, the day when we received the Torah directly from HaShem. How does this idea relate to the counting from the Omer, and why is it necessary to count for forty nine days?
HaShem uttered Zachor and Shamor simultaneously
In order to gain an understanding into the counting of the Omer, it is worthwhile to examine a parallel idea, and that is the six days of the week and the subsequent day of Shabbos. The Gemara (Shavuos 20b) states that HaShem uttered both Zachor and Shamor simultaneously. What is the meaning of this statement? Zachor is translated as remember, whereas Shamor means to safeguard. Essentially, Zachor means to actively sanctify the Shabbos, and Shamor means to safeguard the sanctity of Shabbos by not performing any work. The commandment of Zachor is written in Parsahas Yisro, where we were instructed regarding the Luchos Rishonos, the First Tablets. The commandment of Shamor, however, was mentioned in Parashas Vaeschanan, where we were instructed regarding Luchos Shniyos, the Second Tablets. It would appear that the first instance when we were instructed regarding the Ten Commandments was prior to the sin of the Golden Calf, whereas the second set of commandments was given after the sin. Thus, it would follow that prior to the sin of fashioning the Golden Calf, the Jewish People only needed to be instructed regarding Zachor, the positive aspect of sanctifying the Shabbos. The reason for this is that Zachor reflects the idea that throughout the week one is involved in preparing for Shabbos, whereas Shamor is more reflective of the idea that one has to safeguard the Shabbos on the day of Shabbos itself. When HaShem placed Adam HaRishon in Gan Eden, it is said (Bereishis 2:15) vayikach HaShem Elokim es haadam vayanicheihu vigan eden liovdah ulishamroh, HaShem G-d took the man and placed him in the Garden of Eden, to work it and to guard it. The Medrash states that the words “to work it” refer to a positive commandment, whereas the words “and to guard it” refer to a negative commandment. These positive and negative commandments would be akin to the commandments of Zachor and Shamor. Given the fact that Adam had not yet eaten from the Tree of Knowledge of Good and Bad, one must wonder why Adam had received a negative commandment. The answer to this question is based on the statement of the Gemara that HaShem uttered the commandments of Zachor and Shamor simultaneously. While the Jewish People had not yet sinned with the Golden Calf, HaShem foresaw that they would sin and thus Shamor would be incorporated into the sanctity of Shabbos. In a similar vein, HaShem foresaw that Adam would sin and he therefore instructed him regarding the negative commandment.
Moshe prays for the Divine Presence to rest on the Mishkan
The ideal Shabbos for a Jew is to be constantly engaged in Zachor, the positive aspect of Shabbos. The Gemara (Brachos 64a) states that the righteous and the Torah Scholars do not have rest in this world or in the next world. How could it be that after toiling in this world the righteous will not merit an eternal rest? The answer is that rest is not defined as vacation and kicking back after a hard day. Rather, the true rest is defined by Shabbos, and the Tanna Divei Eliyahu (§1) states that one should make Shabbos a complete pursuit of Torah. This, then, is what the Gemara means when it states that the righteous have no rest in this world and in the next world. They toil in Torah and good deeds in this world and this allows them to continue their spiritual ascent in the next world.
Proper behavior allows a Jew to inherit two worlds
The Medrash in this week’s parasha states that the laws regarding pure and impure animals are stated before the laws of purity and impurity regarding man. If man is meritorious, the Medrash states, he will inherit both worlds, and if not, he will stand before HaShem in judgment. The Sfas Emes writes that the word that the Medrash uses for inherits is nocheil, which also means a flowing stream. Thus, the Medrash is telling us that through a Jew’s positive actions he will merit reward in this world and in the next world, and the reward is a continuous flow from this world to the next. The Zohar states that a Torah Scholar is always in the category of Shabbos. Based on the premise that the two worlds are connected, we can understand this statement in a new light. The Torah scholar is constantly toiling in Torah, and that allows him to connect this world with the World to Come, and he is never granted rest in either world. We now see that Shabbos is not merely a once a week experience that grants a person respite from the toil of the week. Rather, Shabbos can transform ones entire week, provided that one be involved in spiritual pursuits throughout the week. This is the meaning of the statement that Zachor and Shamor were uttered simultaneously, as one should not be satisfied with just safeguarding the Shabbos by not committing an infraction on Shabbos. Rather, one should strive to maintain the sanctity of Shabbos throughout the week, and then he will merit both worlds without ever resting.
We must keep praying for the Ultimate Redemption
Returning to the idea of counting the Omer, it is important for us to realize that we have just celebrated the festival of Pesach, which is the only festival that the Torah explicitly refers to as Shabbos. Pesach, however, does not end after eight days. The Ramban writes that the days between Pesach and Shavuos are akin to Chol HaMoed, the Intermediate Days of the festival. It follows, then, that our counting of the Omer is for the purpose of connecting this world and the next world. On the surface it may appear to us that the days between Pesach and Shavuos are merely secular days which can be frivoled away. In truth, however, these are days of introspection and transcendence which can be transformed into days of light and holiness. We can thus understand why the Torah refers to these weeks as sheva Shabbasos temimos, seven complete weeks. The days of the Omer are essentially one continuous Shabbos, and all forty nine days are connected to Pesach, which is referred to as Shabbos (Vayikra 23:15).
The Shabbos connection
The manner in which we can connect this world and the next world is by celebrating the Shabbos and the festivals and by recognizing that the intermediate days of the week and the days between the festivals are days of spiritual light and holiness. When we are cognizant of this ideal, HaShem will surely grant us the freedom that we are seeking, and then we will merit true rest in this world and in the World to Come.
Shabbos Stories
Time for a little honor
A few years after Rabbi Shneur Kotler succeeded his late father Reb Aharon as the Rosh Yeshiva of the Lakewood Yeshiva, the Yeshiva's enrollment began to expand. No longer was Reb Shneur able to sit and study in the large Yeshiva all day. He was suddenly forced to raise funds day in and day out often leaving early in the morning and returning home way past midnight.
A brief respite was the annual convention of Agudath Israel at which nearly 1000 laymen and rabbinical leaders would gather for a long weekend to discuss the state of Torah affairs.
My grandfather, Rabbi Yaakov Kamenetzky, the oldest member of the Council of Torah Sages would often highlight the keynote session on Saturday night. As the eldest of the world's Torah sages, Reb Yaakov would find a way to sneak up to the dais, usually through a back door, to avoid having the entire crowd arise upon seeing his presence as is required by Jewish Law. Yet this year things were different. Reb Yaakov engaged the much younger, Reb Shneur in conversation outside the large ballroom and waited until everyone took his or her seats. Then he took Reb Shneur by the hand and said, "I think it is time we took our seats." He proudly held Reb Shneur by the arm and escorted him to the dais as the throng of people rose in awe.
Reb Shneur, stunned by Reb Yaakov's departure from his trademark humility asked him why he did not go through the back as was his usual custom.
"Reb Shneur," he explained, "your Rebbitzen (rabbi's wife) is sitting in the auditorium. The entire year she sees you in a much-dishonored light. You run from donor to donor in order to keep the Yeshiva open, you have hardly any time to prepare your lectures, and all she sees are people knocking on your door with their problems. Yet she stands beside you faithful and unwavering. It is time that she sees that you get a little kavod (honor).
Remember the Alamo
In the early 1900s, a simple religious Russian Jew decided that he could no longer stand the Czar's persecution. He would leave Russia to join his son who had settled in Houston, Texas, some twenty years earlier. The son, who had totally assimilated and was a successful oilman, was thrown into a panic. "Of course, you are welcome, Pa," he cabled, "I will arrange a visa, your tickets and fares. But you must realize that I have a wonderful reputation here as an oil man. When you arrive, you must adapt to American culture or I will be destroyed.
Upon arrival at the train station, the old man, dressed in his long coat and up-brimmed hat, was whisked to a haberdashery, where he was fitted with the latest style fedora and a modern-cut suit. But still, his father looked too Jewish.
"Pa it's not enough. I'll take you to the barber."
The first thing that came off was the beard. The son looked on and said, "it's not enough Pa. The peyos, they'll have to go." The barber cut off the right peya. While the son looked on proudly, his pa was becoming a real American. Then the second. And the old man began to weep.
"Why are you crying, Papa?" the son asked incredulously.
The father, resigned to his fate, simply answered. "I am crying because we lost the Alamo!"
Defending his Father’s Honor
Rabbi Abraham Twersky tells the story of a young man who came to the chief Rabbi of Vilna, Rabbi Chaim Ozer Grodzinsky with a request. As this young man's father was applying for a Rabbinical position in a town that the sage was familiar with, he asked the rabbi for a letter of approbation on his father's behalf.
Rabbi Grodzinsky felt that the candidate was not worthy of the position, but instead of flatly refusing, he just said that he would rather not mix into the Rabbinical affairs of another city and was sure that the council of that city would make a fair and wise decision.
Rabbi Grodzinsky did not realize the tirade that would be forthcoming. The young man began to spew insults and aspersions at him. The sage, however, accepted them in silence. After a few minutes of hearing the abusive language, Rabbi Grodzinsky excused himself and left the room.
Students who witnessed the barrage were shocked at the young man's brazen audacity. They were even more surprised that the Rav did not silence the young man at the start of the barrage.
Rabbi Grodzinsky turned to them. "You cannot view that onslaught on its own. You must look at the bigger picture. This young man was defending the honor of his father, and in that vein I had to overlook his lapse." (www.Torah.org)
Why Was Rav Avigdor Miller's Head In The Sink?
Rav Avigdor Miller was known for his emphasis on appreciating the wonder and beauty of nature and the vast wisdom of the world that HaShem created among a multitude of other qualities from which we can learn so much. This classic story epitomizes his constant focus on appreciation for HaShem.
Once, a grandchild visited Rav Miller at home and was puzzled to see his grandfather with his face in the sink. After a few minutes, Rav Miller stood up, and breathed deeply. "The air is so wonderful," he said.
His grandchild said, "Why was your face in the water for so long that you couldn't even breathe properly?" Rav Miller said, "On my way home, someone started talking to me and commented that lately, the air has been polluted. I didn't want my appreciation of HaShem’s air to lessen, so I decided to deepen my appreciation of air. After depriving myself of air for just a short while, I now am even more thankful to HaShem for providing us with such wonderful air. (Rabbi Shmuel Brog)
Rebbi Akiva Eiger's Vacation To Remember
Every now and then you read a story that makes you realize what it means, and what it takes, to truly become a Gadol BaTorah. Rebbi Akiva Eiger was not in great health and his children wanted to take him to a place with fresh air, to get away and rejuvenate his ebbing strength. But how would they convince him of this? First of all how would they approach him since he was always busy learning. Even if they would interrupt him, there was no way he would agree to go.
The decided to make all the arrangements without telling him and at the appointed time a carriage waited outside the house. His son went to him and took his father and walked with him to the carriage. Rebbi Akiva Eiger walked with him while continuing to be immersed in his learning. They got into the carriage and were off to the mountains. When they arrived at the inn, they took Rebbi Akiva Eiger up to his room and sat him on a couch facing a window with a view of the mountains. All the time he continued learning without paying any attention to his new surroundings.
Finally after sitting on the couch for a while, he turned to his son and asked, "where is the baby?" No one understood what he wanted. Finally they figured out that since he was seated on the couch, he thought he was called to be Sandak at a Bris and was waiting for the baby so that they can perform the Bris and he can get back home to his learning. (www.revach.net)
Shabbos: Ta’am HaChaim Tazria-Metzora 5770
Is sponsored by www.kevarim.com
Pictures & Directions to Kivrei Tzadikim across North America
Have a wonderful and delightful Shabbos
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
To subscribe weekly please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Wednesday, April 7, 2010
Shabbos: Ta’am HaChaim Shemini 5770
שבת טעם החיים שמיני תש"ע
Shabbos: Ta’am HaChaim Shemini 5770
Keep on praying for the Redemption
Introduction
ויבא משה ואהרן אל אהל מועד ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, Moshe and Aharon came to the Tent of Meeting, and they went out and they blessed the people – and the glory of HaShem appeared to the entire people (Vayikra 9:23)
The Mishkan, the Tabernacle, which will serve as the resting place for the Divine Presence in the Wilderness, is ready to be erected. The entire Jewish People is anxiously waiting for a fire to descend from heaven, and this revelation would reflect the love that HaShem had for them and would also demonstrate that they had earned atonement for the sin of worshipping the Golden Calf. Unfortunately, it appears as if they have waited in vain. The fire has not descended, and they voiced their complaint to Moshe. What could Moshe do that would satisfy their desire to have the Divine Presence in their midst?
“Am I also preventing the Redemption from occurring?”
The Munkatcher Rebbe, Reb Chaim Elazar Shapiro (1872-1937) had finally arrived in Jerusalem for a historic meeting with the renowned Kabbalist, Rabbi Shlomo Eliezer Alfandri, known as the Saba Kadisha, The Holy Elder (1820-1930). For years they had communicated by mail and now a great crowd had gathered to witness the meeting of these two great Torah luminaries. The crowd finally dispersed and only the Rebbe’s attendant, Reb Shalom, remained in the room where the two leaders were to meet. The Rebbe gave his attendant a knowing glance and Reb Shalom left the room. Unable to contain his curiosity, however, Reb Shalom remained listening behind the door, curious as to what would transpire in this fateful encounter. At first Reb Shalom could not hear anything, and he assumed that the language barrier was preventing any communication, as the Rebbe only spoke Yiddish and the great Kabbalist spoke in his native Hebrew. Finally the two settled on Hebrew as the spoken language, and Reb Shalom heard the Rebbe ask in a slow but urgent tone, “tell me, please, when will the Messiah finally arrive to redeem us from this long exile?” The Saba Kadisha replied sadly, “there are those who are preventing the redemption from occurring.” Reb Shalom listened eagerly for further conversation, but he could not hear anything. After a few moments he heard the Rebbe crying and then through the tears, he was able to make out the Rebbe’s muffled cry, “Am I also among those who is preventing the redemption?” The Rebbe’s sincere query pierced Reb Shalom’s heart and penetrates the hearts of Jews the world over. Are we doing enough to bring the redemption?
Moshe prays for the Divine Presence to rest on the Mishkan
Moshe was confronted by the Jewish People’s disappointment that they had not yet merited the Divine Presence to rest on their new edifice. Rashi writes that Aharon was also saddened by the fact that despite having offered all the necessary sacrifices to inaugurate the Tabernacle, the Divine Presence had not yet appeared. Moshe then entered the Mishkan together with Aharon and they prayed that the Divine Presence should rest on the handiwork of the Jewish People. Immediately a fire went forth from before HaShem and consumed upon the Altar the burnt-offerings and the fats; the people saw and rejoiced at the revelation of HaShem’s Presence in their midst.
We must keep praying for the Ultimate Redemption
We are constantly praying for the Redemption, and at times we may wonder if there is something more that we need to do to hasten its arrival. In truth, however, just as Moshe did for the Jewish People in the Wilderness, we must keep praying to HaShem to bring the Redemption. HaShem revealed Himself to the Jewish People then, and He will certainly answer our prayers and bring us the Messiah and the long awaited redemption.
The Shabbos connection
Throughout the week we anticipate the Redemption. On Shabbos, however, we feel that we are so close to redemption, as we recite in the Lecho Dodi prayer, karvah el nafshi gealah, draw near to my soul-redeem it! HaShem should give us the strength to keep praying for redemption, and in the merit of our Shabbos observance, he will surely redeem us, with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
“Say it again and again until you understand it!”
The sudden death of Reb Yosef could not have come at a more untimely time - a few days before Passover. A Holocaust survivor, he had rebuilt his life in Canada and left this world a successful businessman, with a wonderful wife, children, and grandchildren. It was difficult, however, for them all to leave their families for the first days of Passover to accompany his body, and thus his widow traveled with her son to bury her husband in Israel. After the funeral the two mourners sat in their apartment in the Shaarei Chesed section of Jerusalem. Passover was fast approaching, and they were planning to spend the Seder at the home of relatives. As they were about to end the brief Shiva period and leave their apartment, a soft knocked interrupted their thoughts. At the door to her apartment stood none other than one of Israel's most revered Torah sages, Rabbi Shlomo Zalman Auerbach.
"I live nearby," he said, "and I heard that there was a funeral today. I came to offer my condolences."
The sage then heard a brief history of Reb Yosef's difficult, yet remarkably triumphant life.
Then Reb Shlomo Zalman turned to the widow and asked a very strange question. "Did you say the blessing Boruch Dayan HaEmes? Blessed are You, HaShem, the true Judge." (This blessing acknowledges the acceptance of HaShem as the Master Planner of all events acknowledging that all that happens is for the best.) "Why? Yes," answered the elderly lady. "I said it right as the funeral ended. But it is very difficult to understand and accept."
Reb Shlomo Zalman, a man who lived through dire poverty and illness, four wars, and the murder of a relative by Arab terrorists, nodded. "I understand your questions. That blessing is very difficult to understand and to accept. You must, however, say it again and again. As difficult as it may be, believe me, if you repeat it enough you will understand it."
Pesach without any questions
Once, when a student of R' Yitzchak Zev Soloveitchik zt"l (the Brisker Rav; died 1959) was leaving Yerushalayim to return to his home in Binei Brak, the Brisker Rav said, "Please tell your father that I wish him a `Chag Sameach.' Also, please give him my wish that the holiday should pass with no shailos [i.e., that no questions should arise regarding whether chametz had found its way into the food or into the pots and pans]."
The Brisker Rav added: "Do not think that this is a small blessing. I remember that when I was a child, my father [R' Chaim Brisker zt"l] once said to my mother after Pesach, `Thank G-d the holiday passed with no shailos.' He spoke then the way a person speaks after successfully undergoing difficult surgery."
The Brisker Rav also added: "A shailah in those days was not like a shailah today. I remember as a child in Volozhin that a question arose in someone's kitchen, and all of his pots and dishes were declared chametz. Today, rabbis are so much more likely to accept a lenient opinion among the poskim / halachic authorities."
Pesach is like winning the lottery
The 19th century chassidic rebbe, R' Yechiel Meir of Gostynin zt"l, barely slept all of Pesach. His family was worried about his health and asked him why he would not sleep. He replied, "If I had won the lottery, would you ask me why I couldn't sleep? Believe me! Every minute of Pesach is like winning the lottery."
What did he mean by this? Why did he feel more fortunate on Pesach than on any other day? The Amshinover Rebbe explained: Our Sages say that chametz represents the yetzer hara. Thus, Pesach is a time that is free of the yetzer hara. Every minute of such a time is priceless. (Otzroseihem Shel Tzadikim)
A right way and a wrong way to read the Hagadah
The mitzvah of Sippur Yetzias Mitzrayim / relating the story of the Exodus requires more than just reading the story. One's recitation of the Haggadah must be from the heart and also must penetrate one's heart, so that the story of the Exodus will serve as the basis for strengthening one's emunah/faith. Indeed, R' Simcha Zissel Ziv zt"l (the "Alter of Kelm"; died 1898) used to observe that the statement in the Haggadah, "The more that one relates about the Exodus, the more praiseworthy it is," also can be translated, "The more that one relates about the Exodus, the more improved he is."
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager's illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, "Give your husband this prescription with water three times a day until it is finished, and he will be cured."
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. "I know that this prescription works," he said. "I have prescribed it for this illness before."
"Let me see the prescription," he requested finally. "Perhaps I made a mistake." The villager's wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
"Fools," he shouted. "Can a piece of paper cure your husband's illness? It's not the paper that makes the difference, but what's written on the paper that would have cured him."
So it is with the Haggadah. It is not the book of the Haggadah nor simply reading the Haggadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Haggadah Shel Pesach Shaarei Armon p. 150)
Reb Shaul Kagan zt"l
Reb Shaul Kagan, founder of the Kollel of Pittsburgh, was born in Europe. After his family fled to the U.S., his father became Rosh yeshiva of Yeshiva Rabbeinu Yaakov Yosef (RJJ). R' Shaul studied there and later enrolled in the fledgling yeshiva in Lakewood under R' Aharon Kotler.
Over 30 years ago, R' Kagan established a kollel (institute for advanced study by married men) in Pittsburgh, Pennsylvania. He began with ten men who studied and taught classes (for free) to the community. An appreciation of the Kiddush HaShem that he and his kollel made on the city of Pittsburgh may be gleaned from a comment made once by the non-Jewish, then-Pittsburgh Mayor Richard Caligari, "What those ten men are doing day and night in that study hall on Bartlett Street is giving hope and strength for Russian Jews far across the globe." Asked later why he would make such a comment, the Mayor said, "Rabbi Kagan told me a little bit about the Torah. Then he explained what you rabbis do. Then he took me to the kollel. I saw from the way that he talked about your Torah and by seeing you study that whatever the Torah does, it must impact much farther than Pittsburgh." (Based on Yated Neeman) (www.Torah.org)
Shabbos: Ta’am HaChaim Shemini 5770
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 Shemini 5770
Keep on praying for the Redemption
Introduction
ויבא משה ואהרן אל אהל מועד ויצאו ויברכו את העם וירא כבוד ה' אל כל העם, Moshe and Aharon came to the Tent of Meeting, and they went out and they blessed the people – and the glory of HaShem appeared to the entire people (Vayikra 9:23)
The Mishkan, the Tabernacle, which will serve as the resting place for the Divine Presence in the Wilderness, is ready to be erected. The entire Jewish People is anxiously waiting for a fire to descend from heaven, and this revelation would reflect the love that HaShem had for them and would also demonstrate that they had earned atonement for the sin of worshipping the Golden Calf. Unfortunately, it appears as if they have waited in vain. The fire has not descended, and they voiced their complaint to Moshe. What could Moshe do that would satisfy their desire to have the Divine Presence in their midst?
“Am I also preventing the Redemption from occurring?”
The Munkatcher Rebbe, Reb Chaim Elazar Shapiro (1872-1937) had finally arrived in Jerusalem for a historic meeting with the renowned Kabbalist, Rabbi Shlomo Eliezer Alfandri, known as the Saba Kadisha, The Holy Elder (1820-1930). For years they had communicated by mail and now a great crowd had gathered to witness the meeting of these two great Torah luminaries. The crowd finally dispersed and only the Rebbe’s attendant, Reb Shalom, remained in the room where the two leaders were to meet. The Rebbe gave his attendant a knowing glance and Reb Shalom left the room. Unable to contain his curiosity, however, Reb Shalom remained listening behind the door, curious as to what would transpire in this fateful encounter. At first Reb Shalom could not hear anything, and he assumed that the language barrier was preventing any communication, as the Rebbe only spoke Yiddish and the great Kabbalist spoke in his native Hebrew. Finally the two settled on Hebrew as the spoken language, and Reb Shalom heard the Rebbe ask in a slow but urgent tone, “tell me, please, when will the Messiah finally arrive to redeem us from this long exile?” The Saba Kadisha replied sadly, “there are those who are preventing the redemption from occurring.” Reb Shalom listened eagerly for further conversation, but he could not hear anything. After a few moments he heard the Rebbe crying and then through the tears, he was able to make out the Rebbe’s muffled cry, “Am I also among those who is preventing the redemption?” The Rebbe’s sincere query pierced Reb Shalom’s heart and penetrates the hearts of Jews the world over. Are we doing enough to bring the redemption?
Moshe prays for the Divine Presence to rest on the Mishkan
Moshe was confronted by the Jewish People’s disappointment that they had not yet merited the Divine Presence to rest on their new edifice. Rashi writes that Aharon was also saddened by the fact that despite having offered all the necessary sacrifices to inaugurate the Tabernacle, the Divine Presence had not yet appeared. Moshe then entered the Mishkan together with Aharon and they prayed that the Divine Presence should rest on the handiwork of the Jewish People. Immediately a fire went forth from before HaShem and consumed upon the Altar the burnt-offerings and the fats; the people saw and rejoiced at the revelation of HaShem’s Presence in their midst.
We must keep praying for the Ultimate Redemption
We are constantly praying for the Redemption, and at times we may wonder if there is something more that we need to do to hasten its arrival. In truth, however, just as Moshe did for the Jewish People in the Wilderness, we must keep praying to HaShem to bring the Redemption. HaShem revealed Himself to the Jewish People then, and He will certainly answer our prayers and bring us the Messiah and the long awaited redemption.
The Shabbos connection
Throughout the week we anticipate the Redemption. On Shabbos, however, we feel that we are so close to redemption, as we recite in the Lecho Dodi prayer, karvah el nafshi gealah, draw near to my soul-redeem it! HaShem should give us the strength to keep praying for redemption, and in the merit of our Shabbos observance, he will surely redeem us, with the arrival of Moshiach Tzidkeinu, speedily, in our days.
Shabbos Stories
“Say it again and again until you understand it!”
The sudden death of Reb Yosef could not have come at a more untimely time - a few days before Passover. A Holocaust survivor, he had rebuilt his life in Canada and left this world a successful businessman, with a wonderful wife, children, and grandchildren. It was difficult, however, for them all to leave their families for the first days of Passover to accompany his body, and thus his widow traveled with her son to bury her husband in Israel. After the funeral the two mourners sat in their apartment in the Shaarei Chesed section of Jerusalem. Passover was fast approaching, and they were planning to spend the Seder at the home of relatives. As they were about to end the brief Shiva period and leave their apartment, a soft knocked interrupted their thoughts. At the door to her apartment stood none other than one of Israel's most revered Torah sages, Rabbi Shlomo Zalman Auerbach.
"I live nearby," he said, "and I heard that there was a funeral today. I came to offer my condolences."
The sage then heard a brief history of Reb Yosef's difficult, yet remarkably triumphant life.
Then Reb Shlomo Zalman turned to the widow and asked a very strange question. "Did you say the blessing Boruch Dayan HaEmes? Blessed are You, HaShem, the true Judge." (This blessing acknowledges the acceptance of HaShem as the Master Planner of all events acknowledging that all that happens is for the best.) "Why? Yes," answered the elderly lady. "I said it right as the funeral ended. But it is very difficult to understand and accept."
Reb Shlomo Zalman, a man who lived through dire poverty and illness, four wars, and the murder of a relative by Arab terrorists, nodded. "I understand your questions. That blessing is very difficult to understand and to accept. You must, however, say it again and again. As difficult as it may be, believe me, if you repeat it enough you will understand it."
Pesach without any questions
Once, when a student of R' Yitzchak Zev Soloveitchik zt"l (the Brisker Rav; died 1959) was leaving Yerushalayim to return to his home in Binei Brak, the Brisker Rav said, "Please tell your father that I wish him a `Chag Sameach.' Also, please give him my wish that the holiday should pass with no shailos [i.e., that no questions should arise regarding whether chametz had found its way into the food or into the pots and pans]."
The Brisker Rav added: "Do not think that this is a small blessing. I remember that when I was a child, my father [R' Chaim Brisker zt"l] once said to my mother after Pesach, `Thank G-d the holiday passed with no shailos.' He spoke then the way a person speaks after successfully undergoing difficult surgery."
The Brisker Rav also added: "A shailah in those days was not like a shailah today. I remember as a child in Volozhin that a question arose in someone's kitchen, and all of his pots and dishes were declared chametz. Today, rabbis are so much more likely to accept a lenient opinion among the poskim / halachic authorities."
Pesach is like winning the lottery
The 19th century chassidic rebbe, R' Yechiel Meir of Gostynin zt"l, barely slept all of Pesach. His family was worried about his health and asked him why he would not sleep. He replied, "If I had won the lottery, would you ask me why I couldn't sleep? Believe me! Every minute of Pesach is like winning the lottery."
What did he mean by this? Why did he feel more fortunate on Pesach than on any other day? The Amshinover Rebbe explained: Our Sages say that chametz represents the yetzer hara. Thus, Pesach is a time that is free of the yetzer hara. Every minute of such a time is priceless. (Otzroseihem Shel Tzadikim)
A right way and a wrong way to read the Hagadah
The mitzvah of Sippur Yetzias Mitzrayim / relating the story of the Exodus requires more than just reading the story. One's recitation of the Haggadah must be from the heart and also must penetrate one's heart, so that the story of the Exodus will serve as the basis for strengthening one's emunah/faith. Indeed, R' Simcha Zissel Ziv zt"l (the "Alter of Kelm"; died 1898) used to observe that the statement in the Haggadah, "The more that one relates about the Exodus, the more praiseworthy it is," also can be translated, "The more that one relates about the Exodus, the more improved he is."
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager's illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, "Give your husband this prescription with water three times a day until it is finished, and he will be cured."
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. "I know that this prescription works," he said. "I have prescribed it for this illness before."
"Let me see the prescription," he requested finally. "Perhaps I made a mistake." The villager's wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
"Fools," he shouted. "Can a piece of paper cure your husband's illness? It's not the paper that makes the difference, but what's written on the paper that would have cured him."
So it is with the Haggadah. It is not the book of the Haggadah nor simply reading the Haggadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Haggadah Shel Pesach Shaarei Armon p. 150)
Reb Shaul Kagan zt"l
Reb Shaul Kagan, founder of the Kollel of Pittsburgh, was born in Europe. After his family fled to the U.S., his father became Rosh yeshiva of Yeshiva Rabbeinu Yaakov Yosef (RJJ). R' Shaul studied there and later enrolled in the fledgling yeshiva in Lakewood under R' Aharon Kotler.
Over 30 years ago, R' Kagan established a kollel (institute for advanced study by married men) in Pittsburgh, Pennsylvania. He began with ten men who studied and taught classes (for free) to the community. An appreciation of the Kiddush HaShem that he and his kollel made on the city of Pittsburgh may be gleaned from a comment made once by the non-Jewish, then-Pittsburgh Mayor Richard Caligari, "What those ten men are doing day and night in that study hall on Bartlett Street is giving hope and strength for Russian Jews far across the globe." Asked later why he would make such a comment, the Mayor said, "Rabbi Kagan told me a little bit about the Torah. Then he explained what you rabbis do. Then he took me to the kollel. I saw from the way that he talked about your Torah and by seeing you study that whatever the Torah does, it must impact much farther than Pittsburgh." (Based on Yated Neeman) (www.Torah.org)
Shabbos: Ta’am HaChaim Shemini 5770
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
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