Shabbos: Ta'am HaChaim Pinchas 5767

Shabbos: Ta’am HaChaim Balak 5767

Shabbos in the Parashah

In this week’s parashah the Torah states the various Mussaf offerings that are required to be brought in the Bais HaMikdash. It is said (Bamidbar 28:9) uveyom HaShabbos shenei chevasim binei shanah temimim ushnei esronim soles mincha belulah vashemen vinisko, and on the Shabbos day: two male lambs in their first year, unblemished, two-tenth-ephah of fine flour for a meal offering, mixed with oil and its libation. The Medrash (Shochar Tov 92:1) states that regarding Shabbos, everything is double. One aspect of Shabbos being double is that two male lambs were brought for the Mussaf offering. In the Shabbos Mussaf prayers, we recite the words az MiSinai nitztavu tzivuy paalehah karauy vatitzaveinu HaShem Elokeinu lihakriv bah Mussaf Shabbos karauy, then, from Sinai-they were instructed regarding the proper manner of its activities, when You commanded us, HaShem, our G-d, to offer on it the Shabbos Mussaf offering properly. Why do we mention twice that we were “properly” instructed regarding the Shabbos and its Mussaf offerings? Perhaps the idea is that we find that the word karauy, here translated as properly, can also mean something that does not currently exits. An example of this is regarding inheritance, where the Mishnah (Bechoros 8:9) states that firstborn does not take barauy, in what will come in the future, kivimuchzak, like what he has possession of now. Thus, the word rauy also means something that has not occurred yet. Regarding Shabbos, we can suggest that the reason everything on Shabbos is double is because Shabbos is a semblance of the World to Come. Thus, although we think that we are delighting in the Shabbos solely in this world, in truth we are simultaneously delighting in the Shabbos in the World to Come. Thus, we say that we were commanded regarding Shabbos karauy, because Shabbos is in this world and in the World to Come. Furthermore, the Sfas Emes (Vayechi 5647) writes that the temidim, the daily offerings, were according to a system, whereas the Mussaf offerings were above the natural order, and for this reason Shabbos is a semblance of the World to Come. Hashem should grant us the ability to perceive the holiness of Shabbos and that we all merit the day which will be completely a Shabbos and rest day for eternal life.

Shabbos in the Zemiros

Bircas HaBanim

Adapted from Bereishis 48:20, Bamidbar 6:24-26

Yisa HaShem panav eilecho viyaseim lecho shalom, may HaShem lift His Countenance to you and establish peace for you. Shabbos is referred to as shalom, peace. When we arrive home from shul on Friday night, we are escorted by two angels, one good and one bad. Shalom, peace, is the coexistence of opposing forces. Thus, we bless our children that HaShem should establish peace for us, as on Shabbos, even the bad angel should confer his blessing on our household.

Shabbos in Tefillah

Hallel vizimrah, lauding and hymns. What is the association of Hallel with zimrah? Usually we associate Hallel with hodaah, lauding and thanksgiving. Although all expressions of song are somewhat similar, there must be a connection between Hallel and zimrah. Based on a perusal of Scripture, it would appear that Hallel is the initial praise that one offers HaShem, and once engaged in that praise, one offers a zemer to HaShem. Perhaps the idea is as follows. When one finds himself in dire straits, the first thing he must do is acknowledge that HaShem is Omnipotent and can save him from any circumstance. This is similar to Hallel, when one recognizes that HaShem is his savior. Once a person is cognizant of this idea, he can then offer meaningful praise to HaShem, i.e. he can be explicit in his praise which until now was just a general recognition of HaShem’s power. The word zemer is said to be derived from the word zomer, which means to prune. Initially one plants a tree so that the tree should bear fruit. Subsequently, one must prune the tree to allow the tree to remain sturdy. Similarly, one initially expresses Hallel to HaShem so that he can grow in his recognition of HaShem. Once he begins to appreciate the specific kindnesses that HaShem does for him, he can be mezamer, i.e. prune his praises, so that he can discern exactly how HaShem has helped him in every aspect of his life.

Shabbos Story

Mr. Isaac Friedman was one of the thousands of holocaust survivors that arrived in the United States as refugees in the early 1950’s. In order to keep Shabbos, Mr. Friedman scraped together just enough money to open a small drapery store on the lower level of his apartment building in Philadelphia. Business was slow. Nonetheless, every Friday before sunset he would close up his store and go upstairs to get ready for Shabbos. One Friday, just before closing, three people entered. “My name is Henry Ballod,” said the leader. “We have come from Wildwood, New Jersey, and we need drapes for our motel. It has eighty windows-can you handle it?” Realizing that such a large job would require many hours of material selection, Mr. Friedman knew there was no way it could be completed before Shabbos. Politely but firmly, he said, “I am a religious Jew and I do not work past sunset on Friday. Please come back after the weekend and I will be glad to help you.” “Are you mad?!” shouted Mr. Ballod. “We came from over a hundred miles away. We do not have time to wait for you. We will go elsewhere.” And they stormed out. “I will do a cheaper and better job,” Mr. Friedman called after them. “Just come back after Shabbos.” Monday morning, to Mr. Friedman's great surprise, the men returned. Without mentioning a word about Friday’s incident, they chose their drapes and gave him a deposit. Mr. Friedman completed the job, and they were satisfied. After that, business really picked up. Mr. Friedman was ordering supplies by the truckload. Just weeks ago, he was an unknown penniless immigrant; now he had a booming business. Months later Mr. Friedman was in Wildwood, New Jersey, when he heard a voice from across the street. “Friedman-I sent them all.” Mr. Friedman looked up and saw Mr. Ballod beaming at him. He told Mr. Friedman that at a recent hotel and motel owner’s convention, he took the podium and told the whole audience about his experience. “How you insisted on closing the store before sunset on Friday, despite the fear of losing such a big job. I told them how impressed I was by the way you respected G-d more than money. Your morals are more important to you than the bottom line. And in the end, you did a good job for a good price. Someone like you, I told them, can be trusted!” (Adapted from Visions of Greatness, Rabbi Yosef Weiss, 1993)

Shabbos in History

Reb Elya Lopian related that he was once a guest of the Chofetz Chaim on Shabbos. The Chofetz Chaim told Reb Elya, “the Yerushalmi states that one who fulfills the mitzvah of observing Shabbos is akin to observing all the mitzvos in the Torah. Thus, for every mitzvah one performs on Shabbos, one will receive a reward as if he fulfilled all 613 mitzvos.” The Chefetz Chaim continued, “According to the Vilna Gaon, every word of Torah that one studies is deemed to be a separate mitzvah. Thus, when one studies Torah on Shabbos, his reward for each word of Torah studied is multiplied by 613. Think about it-the reward for studying Torah on Shabbos is almost infinite!”

Shabbos in the Daf

Yevamos 65b

The Gemara states that peace is so important that in relating to Avraham what Sara had said regarding Avraham’s old age, HaShem changed the wording so that it would appear that Sara had only said that she was old and not Avraham. What is so great about peace? We know that Shabbos is called shalom, peace. All week long the Evil Inclination attempts to seduce a person to sin. When Shabbos arrives, all harsh judgments are removed. The Shem MiShmuel writes that the Evil Inclination is referred to as the old and foolish king. The reason for this is because the Evil Inclination assumes that every day he becomes smarter, when in reality, it is man’s weaknesses that allow the Evil Inclination to seduce him. Thus, the Evil Inclination becomes old, but remains foolish as ever. Perhaps this idea is alluded to in the words of the Gemara. Sara had said vaadoni zaken, my master, i.e. the Evil Inclination, is old, implying that one should respect the Evil Inclination. HaShem, Who knows the true nature of man, declared vaani zaken, I am old, intimating that it is really the weaknesses of the person that cause him to sin, but the Evil Inclination remains foolish as before. Therefore, for the sake of peace, i.e. that one should be granted respite from the Evil Inclination, HaShem bestowed upon the Jewish People the Shabbos, which wards off the Evil Inclination, and allows us to demonstrate that in truth, we are as strong as ever in our commitment to serve HaShem.

Shabbos in Halacha

One cannot use tea bags on Shabbos, as the tea leaves become cooked by the hot water. The only manner in which tea leaves are permitted is if the water is first cooled below the temperature of yad soledes bo.

Shabbos in Numbers and Words

In the Shabbos Mussaf prayers we recite the words az MiSinai nitztavu tzivuy paalehah karauy, then, from Sinai-they were instructed regarding the proper manner of its activities. The word karauy in mispar katan, digit sum, equals 12. This alludes to the statement of Reb Tzadok HaKohen from Lublin who writes that the idea of Shabbos is mentioned twelve times in the Torah.

Shabbos: Ta’am HaChaim Balak 5767

is sponsored by Baruch and Lynne Levin

in memory of his father Rabbi Arie Levin z”l

Niftar 27 Tammuz 5762, July 7, 2002

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

The Three Weeks: It's not as bad as we thought

The three weeks are upon us, and many of us are looking for ways to be inspired by this tragic period in Jewish history. Some read articles about Churban, destruction, and others perform more good deeds than they are accustomed to performing throughout the year. Yet, there are those who wonder what all the fuss is about, as every year we commemorate the tragic events that the Jewish People have suffered throughout our long and bitter exile, and redemption does not appear to be any closer on the horizon than it was last year.

The Mabit in his Sefer Bais Elokim addresses this issue, focusing on the purpose of praying for the rebuilding of the Bais HaMikdash and the arrival of Moshiach. The Mabit writes in Shaar HaTefillah (17) that for the final redemption to occur, the Jewish People are required to offer many prayers, and there are two reasons why it is easier for the later generations to have their prayers answered. One reason is that the earlier generations were further away from the redemption, whereas the current generation is much closer to the redemption. Secondly, since the final redemption is such a great matter, in order for us to merit the final redemption, we are required to offer many prayers. When HaShem decides that the quota of prayers has been fulfilled, then HaShem will surely bring the redemption. At that time all the prayers that have been offered throughout the generations will be deemed to have functioned as a vehicle to effect the final redemption.

Furthermore, since all the earlier generations were anticipating the final redemption, they will be rewarded for their efforts with the final redemption. Those who anticipated the redemption are those who will merit witnessing the final redemption. The Mabit concludes that even prior to meriting the final redemption, HaShem answers our prayers in every generation, and He saves us from our troubles. These salvations are also effected through our prayers for the redemption. This, then, is akin to salvation in every generation.

Based on the words of the Mabit, we have gained a new perspective on our mourning. When the three weeks begin and we begin to feel depressed regarding our situation, we must be inspired by the fact that our prayers until now have effected redemption in various aspects of our lives. Thus, redemption is not merely the arrival of Moshiach and the building of the third Bais HaMikdash. Redemption is a personal and a communal salvation on a daily basis. The three weeks, the nine days, and the culminating day of Tisha Baav should not function as a time period when we are depressed about our situation. Rather, we should use this time to reflect on the salvations that HaShem has performed for us in every second of our lives, whether it is in matters of domestic harmony, sustenance, child-rearing, or Torah study and mitzvah performance.

The commentators write that when we recite the words motzi asirim, HaShem releases those in bondage, we also refer to a fetus inside its mother’s womb. Thus, our entrance into this world is deemed to be redemption. When on is stuck in a traffic jam and then the traffic clears, he has just experienced Divine Redemption. There is nothing in our lives that is not considered redemption. A successful business deal, a birthday, waking up in the morning, and the functioning of our bodies are all deemed to be redemption. Although the period of the three weeks is a somber time for the Jewish People, we certainly have much cause for joy and elation, as we can acknowledge more than anyone else in the world how HaShem is constantly redeeming us.

I recently read what to me was an eye-opener, as there are certain verses that seem to only have a negative interpretation. Yet, regarding this verse, the commentators were able to find a positive explanation. Rabbi Shlomo Katz on www.torah.org writes: “The period between the Fast of the 17th of Tamuz and Tishah B’Av is known in halacha as “Bein Hametzarim,” “Between the Troubles.” During this period, we mourn the destruction of both the First and Second Temples. However, writes Rabbi Eliezer Zev Rosenbaum z”l hy”d (the Nadvorner-Kretchnif Rebbe in Sighet; killed in the Holocaust), Chassidic works teach that there is also a reason for optimism during this period. We read in Eichah (1:3), “Kol rodfehah hiseeguhah bein hametzarim, all her pursuers overtook her in dire straits.” The word “rodfehah”, “her pursuers,” can be read “rodfei-Kah”, “those who pursue G-d.” Those who pursue G-d during the period can “overtake” him. Also, “hiseeguhah” can mean “grasped it,” in the sense of grasping a deep concept. Those who pursue G-d during this period can grasp deep spiritual levels. How can this be? How can a period of such sorrow be an opportunity for such joyful attainments?

Rav Rosenbaum explains with two parables. First, when is it easier for the common man to approach a king-when he is in his palace or when he is traveling? Presumably, when he is traveling. Similarly, it is easier for us to approach G-d when He is in exile from His home, the Temple, so-to-speak. Also, imagine a father who, G-d forbid, lost many of his children. Whenever the father recalls that tragedy, he will feel closer to his surviving offspring. Similarly, when G-d mourns, so-to-speak, over the Destruction, He brings Himself closer to us. (Raza De’Uvda p.144)

Using this interpretation as an example, we should seek to find the positive in all the mourning, as all our prayers, tears, and sighs that we have experienced throughout the exile will add up to a happy and momentous event, in the final redemption. Let us take comfort from the fact that Reb Yaakov Emden writes in his siddur that the greatest miracle of all time is that the Jewish People have survived all the persecutions and pogroms, and we are still able to study Torah, pray and perform mitzvos, which is ultimately what HaShem really desires of us. When we pray, we should feel that we are bringing the redemption closer with every word of prayer, and when we study Torah, we should feel that every word of Torah study will bring the redemption closer. Similarly, when we perform mitzvos, we should be cognizant of the fact that every mitzvah will bring the redemption closer.

With this reflection, HaShem should allow us to merit, this year, during the three weeks, the ultimate and final redemption, when Hashem will gather in the exiles, bring us Moshiach Tzidkeinu, build the Third Bais HaMikdash, and then HaShem and His Great Name will be one for eternity. Amen.

Shabbos: Ta'am HaChaim Balak 5767

Shabbos: Ta’am HaChaim Balak 5767

Shabbos in the Parashah

In this week’s parashah the Torah relates how the wicked Balaam sought to curse the Jewish People, and HaShem prevented him from doing so. The Ohr HaChaim HaKadosh explains that the reason it was necessary to earn Balaam’s blessing was akin to the Gemara (Shabbos 119b) that states that when a Jew arrives home from shul on Friday night, he is escorted by two angels, one good and one evil. If when he arrives home and finds the lamp burning, the table set and his bed made, the good angel says, “may it be the will of HaShem that it should be this way the next Shabbos as well,” and the bad angel is forced to answer amen against his will. If the table is not set, however, then the bad angel says, “May it be the will of HaShem that it should be this way the next Shabbos as well,” and the good angel is forced to answer amen against his will. Thus, writes the Ohr HaChaim, Balaam was akin to the bad angel who concedes the blessing to the good angel and responds “amen.” One must wonder, however, why it is necessary to have the bad angel concede the blessing. It is well-known that the Alshich writes that the reason it was necessary for Moshiach to be born from relationships such as Tamar and Yehudah and Rus and Boaz was so that the Satan, i.e. the evil forces, would be appeased. Similarly, the Ramban (Vayikra 16:8) writes based on a Medrash (Pirkei d’Rabbi Eliezer 46) that states that on Yom Kippur, the he-goat was sent off the cliff to Azazel as a form of bribery to Esav and his cohorts. Thus, there are often times when the evil forces need to be appeased, and the Gemara (Brachos 7a ) states that had HaShem become angry when Balaam was attempting to curse the Jewish People, the Jewish People would have been obliterated. This thought should provoke us to recognize the importance of Shabbos, as Shabbos is not merely a holy day for the Jewish People. Rather, Shabbos is a day when the evil forces that have been pursuing us throughout the weekday are warded off by the sanctity of Shabbos, and these evil forces are forced to concede defeat, by declaring “amen” to the blessings of the Jewish People. When the Jewish People as a whole will observe the Shabbos, we can be certain that Esav, Balaam and their henchmen will all be vanquished, and we will merit speedily, in our days, the arrival of Moshiach Tzidkeinu.

Shabbos in the Zemiros

Bircas HaBanim

Adapted from Bereishis 48:20, Bamidbar 6:24-26

Yaeir HaShem panav eliecha vichuneka, may HaShem illuminate His countenance for you and be gracious to you. The Medrash (Pesikta Rabbasi 23) states that the illumination of ones face during the weekday is not the same as it is on Shabbos. On Friday night, we bless our children that HaShem should illuminate their countenance. We then request that HaShem be gracious to you. Perhaps the idea is that once HaShem illuminates one’s countenance, the person is then a receptacle for HaShem’s grace. In a similar vein, when one is exposed to the light of Shabbos and is granted the neshamah yeseira, the extra soul, he is capable of eating and drinking more for the sake of Heaven, and on Shabbos one is also capable of studying Torah on a deeper level.

Shabbos in Tefillah

Shir ushevachah, song and praise. I have previously explained some of these words, but here I would like to offer a novel interpretation of the words shir and shevach. The commentators write that the word shir is derived from the word shur, which means a wall. The word shevach is similar to the word sheva, seven, which is also interpreted to mean proliferation. How does one truly praise HaShem? In the prayer of brich shemei that we recite upon taking out the Sefer Torah from the ark, we recite the words: beih ana rachitz vilishmei kadisha ana eimar tushbachan, in Him do I trust, and to his glorious and holy Name do I declare praises. When one is strong in his faith of HaShem, he can then declare HaShem’s praises. This, then, is the explanation for the juxtaposition of shir and shevach. When one is like a shur, a wall, i.e. he is strong in his faith, then he can offer true shir, praise, to HaShem.

Shabbos Story

Reb Moshe Ulman from Pupa relates an incident of mesiras nefesh for shemiras Shabbos that happened when he was with Reb Ben-Tzion Hirshfeld (from Rutka). One Shabbos in the middle of a bitterly cold winter, the two were guarding a storehouse, far from the village. The two guards were staying in a hut that had been built for workers in the summer to rest in during the day. It was bitterly cold, even inside, as the flimsy hut only shielded them from the wind. There was a small iron stove that gave a bit of warmth, but because they decided not to add wood on Shabbos, the fire soon went out. What did they do? They stayed awake, standing and pacing back and forth in the room, because the minute anyone sat down, he could fall asleep and freeze to death. The entire night, they spoke about mussar and mesiras nefesh for Kiddush Hashem until gentile workers came the next morning to thresh the grain. They found them suffering from the cold with an unlit oven, and they burst out screaming and laughing, mocking them for having not re-lit the stove. Go explain to a goy that it is forbidden to light a fire on Shabbos. The gentiles immediately lit the fire and we also enjoyed it and said, “Chasdei Hashem ki lo somnu.” HaRav Yaakov Pasternak tells of a similar incident: “During the Yomim Noraim I was with my friend, Pinchas Ingberman (from Makava) who was later killed in an airplane crash on his way to Eretz Yisroel. We worked together in the ‘Mehl Stroui’ which was comprised of a few buildings where the villagers from many villages would stay when they came to grind the wheat. The Mehl Stroui was about seven kilometers away from Nizshna-Machavei, and we also slept there. Pinchas and I were separated from the group in Nizshna although our spots there were still reserved for us. Before Yom Kippur, we spoke about running away and going back to Nizshna so we could spend Yom Kippur together with the group. We tried, but when we left, we were immediately captured by the policemen who brought us back to the Mehl Stroui. That night, we said whatever piyutim we could remember by heart and spoke about mussar and Teshuvah. In the morning, we complained that we were sick. The guards rebuked us but allowed us to stay inside on the condition that we make sure the fire in the oven does not go out, so the workers could cook their meal on it. We stood to daven tefillas Yom Kippur, but did not add wood to the fire and it went out. We almost froze in the cold. When the workers came back, they were very angry at us. They also made fun of us and called us lazy.” How did they honor Shabbos under such circumstances? It is worthwhile to quote a few paragraphs of a letter from Reb Ben Tzion Hirshfeld, who was with Reb Yehuda Leib zt”l in a farmhouse in Arashau. “We yearned for Shabbos even though there was nothing to look forward to, because we barely had any food or clothing, and did not even have a minyan. Whatever we could do, we did. I remember how the Rebbetzen Etka Nekritz made sure to take salami with her to Siberia. A few pieces of it were made into soup lichvod Shabbos that had a taste of Gan Eden. The salami lasted ten weeks. (For all the rest of the years, there was no kosher meat in Russia.) We sat around the kupert, a box that served as a table, with the tzaddik Reb Yehuda Leib and sang zemiros. Today, when I sing Tzur Mishelo, I tell my family that this zemer is very dear to me, because it reminds me of the past when we sang it in Siberia.” Further on in the letter he writes: “When we were forced to work separately, the group wanted to be together on Shabbos to discuss Torah and mussar. The distance between Reb Yehuda Leib’s house and us was more than the techum Shabbos, so one of the group (Reb Hirsch Nudell) would go out on Friday with a piece of bread and put it on the path two thousand amos away. On Shabbos, we would go to that spot, and when we found the eruv, we would continue on to Reb Yehuda Leib zt”l to learn Torah with him until nightfall. Usually, we would hide the bread very well so the hungry dogs that roamed the area would not smell the bread and eat it up.”

Shabbos in History

The Minchas Elazar of Munkatch would insist that the Bais HaMedrash be completely dark during Shalosh Seudos, without even a single light shining. He would apply the verse that states (Micah 7:8) ki aishev bachosech HaShem ohr li, though I sit in the darkness, HaShem is a light unto me.

Shabbos in the Daf

Yevamos 58a

The Gemara states that when the suspected adulteress’s husband is innocent from sin, then the waters check the woman, but if the man is not innocent from sin, then the waters will not check the woman. It is noteworthy that when Chava, the first woman in history, ate from the Tree of Knowledge of Good and Bad, she gave to Adam, her husband, to eat, and this act brought death to the world. As an atonement for the woman’s sin, and for having extinguished the light of the world i.e. Adam, she is instructed to kindle lights prior to Shabbos (Tanchumah Bereishis 1). The goal of a marriage is to allow the Divine Presence to shine in the home. When a man and woman both aspire towards this goal, the light of HaShem, the Shabbos and the light of Torah will illuminate the home. If, Heaven forbid, they have strayed from that goal, then their home will be consumed by darkness. Hashem should allow us to achieve domestic harmony in our homes, and then the light of HaShem, the Shabbos and the Torah will illuminate our homes.

Shabbos in Halacha

If hot liquids are transferred to a fourth or fifth vessel, it is nonetheless forbidden to heat in the liquid tea leaves, eggs, and extremely salty fish which is unfit to eat due to its saltiness. As long as a liquid is yad soledes bo, the liquid is considered capable of cooking tea leaves, eggs and salted fish, irrespective of how many vessels the liquid has been transferred to.

Shabbos in Numbers and Words

On Shabbos we recite the word retzaih numerous times. The Yesod VeShoresh HaAvodah cites the Zohar that states the one should recite the blessing of retzaih in Bircas HaMazon with intense concentration, as this recital causes great rectification in the heavenly spheres. The word retzaih in mispar katan, digit sum, equals 16, which is 1+6+7, alluding to Shabbos, the seventh day of the week.

Shabbos: Ta’am HaChaim Balak 5767

is sponsored by Avrohom and Hilda Borenstein in memory of her mother

Chaya Hadas bas Reb Yechiel Michel ob”m niftarah 7 Tammuz 5764

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Shabbos: Ta'am HaChaim Chukas 5767

Shabbos: Ta’am HaChaim Chukas 5767

Shabbos in the Parashah

In this week’s parashah the Torah discusses the tragic incident where Moshe was instructed by HaShem to speak to a rock that would subsequently give forth water for the Jewish People, and Moshe mistakenly hit the rock. Although the Jewish People ultimately had water to drink, HaShem deemed this act to be an error on Moshe’s part and he and Aharon were punished that they were not granted entry into Eretz Yisroel. The commentators offer numerous explanations regarding how Moshe sinned and why Aharon was implicated. I would like to focus, however, on the verse that summarizes the incident. It is said (Bamidbar 20:13) heimah mei mirivah asher ravu bnei yisroel es HaShem vayikadeish bum, they are the waters of strife, where the Children of Israel contended with HaShem, and He was sanctified through them. Why is it necessary for the Torah to recap the incident, especially if on the surface what transpired was not deemed an honor for Moshe or the Jewish People? Let us examine the word vayikadeish, and He was sanctified, and we will gain a deeper insight into this incident and into the purpose of creation in general. How does HaShem become sanctified? Rashi writes here and elsewhere (Vayikra 10:3) that when HaShem metes out justice to His sanctified ones, He become feared and sanctified. HaShem is referred to as kadosh, holy, yet in a sense, HaShem needs to become sanctified through his beloved ones. Similarly, we recite in the Friday night prayers, atah kidashta es yom hashevii lishmecho tachlis maasei shamayim vaartez, You sanctified the seventh day for Your Name’s sake, the conclusion of the creation of heaven and earth. Shabbos is the conclusion and pinnacle of creation. Shabbos is sanctified, yet HaShem requires of us that we sanctify the Shabbos through words and through actions. When one eats food on Shabbos, he should recite the words lekavod Shabbos kodesh, this is for the honor of the Holy Shabbos. This is not merely an incantation or symbolic utterance. When one performs actions that demonstrate his affinity towards the holiness of Shabbos, he has fulfilled the purpose of creation. It is for this reason that the Gemara states (Shabbos 119b) that whoever prays on Friday night and recites vayechulu, Scripture treats him as if he had becomes a partner to the Holy One, Blessed is He, in the act of creation, as the verse states vayechulu, and they-the heaven and earth-were finished. Do not read this as vayechulu (and they were finished) but as vayechulu (and they-the Creator and the reciter finished). The purpose of creation is to sanctify HaShem’s Name, and when one recites vayechulu, he attests to the creation of the world, thus sanctifying HaShem and the Shabbos. The Zohar states that Shabbos is the Name of Hashem, so when one sanctifies the Shabbos, he is in a sense sanctifying HaShem’s Name.

Shabbos in the Zemiros

Bircas HaBanim

Adapted from Bereishis 48:20, Bamidbar 6:24-26

Yivarechecho HaShem viyishmirecho, may HaShem bless you and safeguard you. The Sfas Emes writes that the word Bracha is derived from the word rachav, which means to graft. Thus, when one blesses HaShem, he is declaring that he is one with HaShem. The purpose of Shabbos is to become one with HaShem, as those who pray Nusach Sefard on Friday evening recite in the prayer of Kegavna, raza diShabbos ihi Shabbos diisachadas beraza diechod limishrei alah raza diechod, this is the secret of the Shabbos: She [Kingship] is called Shabbos when She becomes united in the secret of Oneness so that G-d’s Oneness may rest upon her. The Medrash (Bereishis Rabbah 11:8) states that of all the days of the week, only Shabbos was left without a mate, so HaShem gave the Jewish People as a mate for Shabbos. It is thus appropriate that we commence our blessings on Shabbos with the word Yivarechecho, may HaShem bless you, implying that we should merit being one with HaShem and with Shabbos.

Shabbos in Tefillah

Ki lecho naeh HaShem Elokeinu vElokei avoseinu, because for You is fitting-O HaShem, our G-d and the G-d of our forefathers. We are about to embark on reciting a litany of expressions that praise HaShem. We introduce these expressions of praise by stating that the praises are befitting HaShem. It is perplexing why we introduce the praises of HaShem with this preamble, as if we have to justify why we are praising HaShem. We make a similar declaration at the end of Hallel, when we recite the words ki lecho tov lehodos ulishimcho naeh lizameir, for to You it is fitting to give thanks, and unto Your Name it is proper to sing praises. Perhaps the idea is that praising HaShem is not difficult, as most people in the world acknowledge HaShem’s power at one point or another. It is the Jewish People, however, who recognize that it is fitting to praise HaShem and only we can praise HaShem with these expressions of praise. Rather than just declaring the words “praise the Lord” or the like, we demonstrate that it is befitting to praise HaShem with shir and shevach and all forms of praise.

Shabbos Story

Dozens of Beis Yosef Yeshivos were spread across Europe. Each yeshiva was run according to the regulations firmly determined by the Alter of Novardok, but the war scattered them and forced them to wander. In many places, the Communists sent the bnei yeshiva (yeshiva students) to Siberia. One of the exiled, who became a pillar of the exiled, was Reb Yehuda Leib Nekritz. He and his family were sent on a long, difficult journey that ended in a small village in Siberia. Amazing stories about his mesiras nefesh (self-sacrifice) for Torah and mitzvos were created there. A chapter from the sefer, Lev HaAri is quoted below, describing his stay in Siberia: One of the group, R' Chaim from Korov, describes Reb Yehuda Leib’s mesiras nefesh when he dared ask the NKVD officer to give them Shabbos as a day of rest. He relates, “When we reached Nizshna-Machavei, our first thought was, ‘How will we keep Shabbos?’ We were afraid to ask, because even for such a request, they could-and would-send us to a prison camp from which no one returns. They would threaten everyone to such an extent that no one would even dare ask for a lighter work load. Reb Yehuda Leib was the first one who dared to raise the issue in public. He not only suggested, but also arranged and fought to keep Shabbos. He explained to them, ‘We were educated in religious schools. We understand that we must seriously work hard, but we also have to keep Shabbos and yom tov.’ “Reb Yehuda Leib put himself in great danger, even though he had a wife and two small children. He risked his life first, but then we stood behind him and did not leave him. It is possible, that if we had asked a rov and posek, he would have told us that it is a matter of pikuach nefesh (life or death) in this land of gezeiros (decrees) and because we were forced, it would be permissible to be mechalel Shabbos (desecrate the Shabbos). [As it turned out,] our group was an exception (from the prison camps and Mekalchazim); we did not work on Shabbos.” HaRav Yaakov Pasternak from Lutz, a rav in Brooklyn, spoke about this matter. “One night, there was a sudden knock on our doors, and all the exiled bnei Torah (Torah students) were taken to the office. A commander from the central NKVD in Moscow spoke to us, urging us to forget our past because we will be here until we die. The Communist slogan was, ‘He who does not work does not eat.’ We were supposed to work from sunrise to sunset, seven days a week. After the man finished speaking, Reb Yehuda Leib zt”l stood at the head of the group and said, ‘We will not work on Shabbos.’ “The commander could not believe his ears. ‘You do not understand where you are. Besides that, it is a time of emergency now, a world war. People are being killed on the battlefield-and you dare ask for such things?’ “It took a lot of mesiras nefesh to withstand this nisoyon (test). We felt that we were in their hands; they could do whatever they wanted with us. We skinny, weak men were facing the mighty Soviet Union. It was only thanks to Reb Yehuda Leib and his great bitochon (trust in HaShem ) and the strength from learning mussar that he instilled into us, that were we able to withstand the nisoyon. “In the end, we worked out the issue of Shabbos internally, and only Friday night remained a problem. Yom Tov did not even occur to them. In reality, ‘their mouths spoke falsehood,’ and as time went on the pressure to work on Shabbos got stronger again. There were times that we were forced to wake up before sunrise on Shabbos to run away and hide in the forest. “One Motzai Shabbos, after we had avoided work the entire day, we went to the guards and told them that we could work now to make up for Shabbos. The Russian, who understood the matter, said, ‘Yes, when the sun rolls under the ball of the earth, you also come rolling around with it.’ He said no more and was quiet. It seems they commanded him not to bother us too much. “On erev Shabbos at shekiah (sunset), the nisyonos (tests) began. The problem was how to avoid work. The NKVD commanders who guarded us accused us of not filling our quota, of being lazy about carrying out the government’s plans, whether for produce in the field or chopping trees for weapons for the rifle stocks. We devised a solution: We would plan an “accident” that would force us to stop working. For example, we loaded up the wagon with bundles of produce and then caused the wagon to overturn. We screamed as if we were wounded, no one answered, and when darkness fell, we got up and left. “Another example: Reb Shlomo Faiga started to scream, ‘My head, my head.’ When they brought him the thermometer, he rubbed it and it went up higher than forty-two degrees. Thus, he was spared from chillul Shabbos. Each one of us found another excuse, and in the end we did not have to be mechalel Shabbos even once. This was all due to Reb Yehuda Leib’s powerful influence and tremendous chizuk (strengthening) at all times.”

Shabbos in History

The Sfas Emes would often say he envied businessmen. “I am jealous of the daf of Gemara that merchants learn on Shabbos. Throughout the week the businessman is busy with his affairs and cannot find time to learn. But on Shabbos Kodesh, when he opens up the Gemara, he invariably learns with great enthusiasm.”

Shabbos in the Daf

Yevamos 51a

The Gemara discusses the concept of maamar, the betrothal that a yavam performs with a yevamah. Why is the betrothal of a yavam referred to as maamar whereas the betrothal to an ordinary woman is referred to as kiddushin? At a siyum on Maseches Yevamos, the Bais Aharon of Karlin expounded on this perplexity. Marriage is referred to as kiddushin, because the word kiddushin is derived from the word hekdesh, which means a consecration. When one consecrates an item, he is essentially prohibiting anyone outside of hekdesh to have benefit from this item. Similarly, when one is mekadesh a woman, the woman is now permitted to her future husband and is prohibited to the rest of the world. A yevamah, however, is different, as she was previously married to a man and was thus prohibited from marrying anyone else. When her husband died childless, she is now a yevamah and is prepared for either the act of yibum or chalitzah. Nonetheless, she is still forbidden to marry anyone else. The act of the yavam betrothing her cannot be referred to as kiddushin because she was previously forbidden to everyone. Rather, the betrothal is referred to as maamar because the essence of yibum is that the surviving brother should perpetuate the name of the deceased. In a sense, Yibum is a resurrection of the deceased brother. Maamar is the word of Hashem that brings the dead back to life as it is written (Kesubos 8b, Friday night prayers): mechayeh meisim bimaamoro, He resurrects the dead with His utterance. Thus, the betrothal of the yevamah is referred to as maamar, because maamar is similar to HaShem resurrecting the Dead. In a similar vein, the Bais Aharon said that it is well known that Shabbos is a semblance of the World to Come (Brachos 57b). For this reason we recite in the zemiros of Shabbos the words: tehorim yiroshuha vikadshuha bimaamar kol asher asah vayechal Elokim bayom hashevii milacahto asher asa, pure ones bequeath it and hallow it with the statement-‘All that He had made… ‘on the Seventh Day G-d completed His work which He had done.’ The word maamar alludes to the World to Come. (Adapted with permission from Daf Notes, an advanced forum for those who study the Daf Yomi www.dafnotes.blogspot.com)

Shabbos in Halacha

There are certain foods that are so sensitive to heat that they can even become cooked in a kli shelishi. Examples of these foods are tea leaves, eggs and extremely salty fish which cannot be eaten because of its saltiness. It is thus forbidden to heat these items by pouring on them the liquids of a kli sheini or by immersing them in a kli shelishi.

Shabbos in Numbers and Words

In the Mussaf prayers on Shabbos we recite the words tikanta Shabbos, You established the Shabbos. The word tikanta in mispar katan, digit sum, equals 15, and 1+5=6. This alludes to the idea that one should prepare all six days of the week for Shabbos, and the word tikanta can also mean to prepare, from the root word heichin.

Shabbos: Ta’am HaChaim Chukas 5767

is sponsored in honor of the 85th birthday of Mr. Aryeh Labish (Leo) Steinmetz amush by his children, grandchildren, and great-grandchildren, the Giffin, Schur, Steinmetz, and Weisberg families

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com

Reb Chaim Kanievsky and the computer search

Recently an interesting episode occurred with Reb Chaim Kanievsky that demonstrated that despite the amazing advances made by modern technology, nothing can be substituted for diligence in Torah study. A Torah scholar in Bnei Barak was discussing Torah topics with Reb Chaim and he queried Reb Chaim regarding the amount of instances where the name Moshe is listed in the Torah. Reb Chaim immediately responded that the name Moshe is listed 414 times in the Torah, to which the questioner responded that he believes that the name Moshe appears 416 times. Reb Chaim smiled and responded that apparently this person had done a computer search which resulted in the extra listings of the word Moshe, as in one instance the word is miseh, from the sheep, and in the second instance, the word is masheh, which means to lend, but certainly these words do not refer to Moshe.

One may be wondering what significance there is in the fact that Moshe’s name is listed 414 times in the Torah: Well, this really shows that everything is hinted to in the Torah, and specifically regarding this past week’s parashah, Korach, where the sons of Korach ultimately admit that Moshe and his Torah are true.

The number 414, when using mispar katan, digit sum, equals 9, and the word emes, truth, in mispar katan equals 9, so there you have it. The amount of times that Moshe is listed in the Torah signifies that Moshe and his Torah are true.

Korach and his followers or maybe not?

We mentioned last week that the sin of the meraglim was in the sod, the conspiracy that they engaged in by informing Moshe and Aharon regarding the good of the land and then informing the Jewish People regarding the negative aspects of the land. Continuing in the theme that the sins area alluded to in the words of Yaakov to his sons, we can suggest that Yaakov summed up in a few words the sin of Korach and his congregation. It is said (Bereishis 49:6) bikhalam al teichad kevodi, with their congregation do not join, O my honor. The word teichad , literally meaning to join, is derived from the word echod, oneness. The Mishnah in Avos (5:20) states: any dispute that is for the sake of Heaven will have a constructive outcome; but one that is not for the sake of Heaven will not have a constructive outcome. What sort of dispute was for the sake of Heaven? The dispute between Hillel and Shammai. And which was not for the sake of Heaven? The dispute of Korach and his entire company.

The commentators point out that regarding Korach it is said “the dispute of Korach and his company,” i.e. Korach and his congregation were also not on the same team, as they had an internal dispute. Although it is not explicit in the Torah that Korach and his followers were in dispute with each other, it can be said that since they each desired to become the Kohen Gadol, it was impossible that they would all be in agreement. Yaakov foresaw this and declared, “ I am the ish emes, the man of truth, and my honor will not join, i.e. be in unison, with this internal dispute.

It is certain that if wicked people band together for evil purposes, a righteous person should distance himself unequivocally, as the Gemara (Sanhedrin 71b) states that the gathering of the wicked is detrimental for them and for the world. Nonetheless, if there is a common goal then there is some merit, as we find that the generation of the Dispersion was not destroyed because they had peace amongst themselves (Rashi Bereishis 11:9). A dispute such as the one Korach and his followers engaged in, however, was doomed from the beginning, as they did not even have unity amongst themselves. For this reason Yaakov declared that he would not even consider that his honor should join in their dispute, as internal dissent is a harbinger for disaster. May HaShem grant true peace on us and on the entire Jewish People.

Korach 5767

Shabbos: Ta’am HaChaim Korach 5767

Shabbos in the Parashah

In this week’s parashah the Torah discusses the literal downfall, of Korach and his entourage. It is said (Bamidbar 16:33) vayeirdu heim vechol asher lahem chaim sheolah vayovdu mitoch hakahal, they and all that was theirs descended alive to the pit; the earth covered them over and they were lost from among the entire congregation. Rabbeinu Bachye writes that despite the fact that the Gemara states that Korach and his congregation lost their share in the World to Come, this only means that they forfeited their share in the olam haneshamos, the world of souls, which is where a person can go immediately after death. Regarding techias hameisim, the Resurrection of the Dead, however, Rabbeinu Bachye posits that Korach and his congregation will be resurrected, as it is said (Shmuel I 1:6) HaShem meimis umechayeh morid sheol vayal, HaShem brings death and gives life, He lowers to the grave and raises up. It is frightening to contemplate that for arguing with Moshe about positions of leadership, an entire group consisting of the most distinguished individuals amongst the Jewish People would forfeit their share in the World to Come. This punishment demonstrates how terrible strife is and how one should distance himself as much possible from any sort of contention or dissent. It is noteworthy that we light candles immediately prior to Shabbos to promote shalom bayis, domestic harmony. Rashi explains that shalom bayis means that the lighting of the candles prevents people from stumbling in the darkness. Shabbos is a semblance of the World to Come, and one who lights the candles prior to shabbos is ensuring himself a share in the World to Come. It is fascinating to note that besides Korach, Dasan and Aviram, there were two-hundred and fifty men who argued against Moshe. The Baal HaTurim writes that it is said (Mishlei 24:20) ki lo sihyeh acharis lara neir reshaim yidach, for there will be no lasting outcome to evil; the light of the wicked will be extinguished. The word neir, candle, equals in gematria two-hundred and fifty. Perhaps this can also be interpreted to mean that those who cause strife and discord will not prevail, and their light will be extinguished. One who seeks to promote peace and harmony, however, which is reflected in the Shabbos candles, will earn himself an eternal reward, in the day that will be completely Shabbos and a day of rest, for eternal life.

Shabbos in the Zemiros

Bircas HaBanim

Adapted from Bereishis 48:20, Bamidbar 6:24-26

Yisimcha Elokim kiEphraim vichiMenasheh, may G-d make you like Ephraim and Menasheh. There are various reasons that are offered as to why we bless our sons on Friday night to be like Ephraim and Menasheh. It is noteworthy that Yosef symbolizes Tosefes Shabbos¸ adding on to Shabbos, so it would follow that his sons are an extension of that ideal. When we bless our children on Friday night to emulate Ephraim and Menasheh, we are beseeching HaShem that our children follow in the footsteps of Yosef and his sons, and that they bring Shabbos even into the weekday. It is noteworthy that the names Menasheh and Ephraim equal in gematria Shabbos and twenty-four, as we have mentioned numerous times that there are twenty-four chapters in Maseches Shabbos and Shabbos is mentioned twelve times in the Torah, so twenty-four alludes to the idea that everything on Shabbos is double. Perhaps this is the reason why we mention both sons of Yosef, so that in their merit we should receive double blessing in everything we do.

Shabbos in Tefillah

HaKel HaMelech HaGadol veHaKadosh bashamayim uvaaretz, the G-d, the great and holy King-in heaven and earth. We declare that HaShem is great and holy in heaven and in earth. We can understand how HaShem is holy in heaven, as heaven does not suffer from sin and deficiency. How do we understand that HaShem is holy on earth? Although the whole world is HaShem’s, it would seem more appropriate to confine the word holy to something that is removed and distanced from materialism. It is well-known that one approach to our existence in this world is to sanctify the mundane and elevate it to a spiritual level. This obviously means that within everything physical there is a spiritual element that needs to be drawn out. Thus, when we say that HaShem is holy in the heaven and in the earth, we mean to say that even the materialism contains godliness, and it is our obligation to draw out the spirituality and elevate the psychical to HaShem and His service.

Shabbos Story

Rabbi Paysach Krohn in his wonderful work Around the Magid’s Table tells a beautiful story. One Shabbos afternoon when young Yitzchak Eisenbach was in Jerusalem, he spotted a very valuable gold coin shining in the distance. The value of the coin was enough to support his entire family for two weeks! But it was Shabbos and young Yitzele knew that the coin was muktzeh, prohibited to be picked up and taken on the Shabbos. He decided to put his foot on top of the coin and guard the coin until sunset-a good number of hours-but worth every moment of the wait. An Arab boy saw Yitzchak with his foot strangely and obviously strategically placed, and decided to investigate further. “What is that that you are hiding?” the Arab asked. “Nothing,” replied Yitzchak, as he shifted his body to hide the fact that he was guarding a golden treasure. It was too late. The Arab boy pushed him, saw the prize, quickly grabbed it and ran away. All Yitzchak could do was watch in horror as his attacker melted into the Arab market place. Dejected, Yitzchak sulked to the nearby Chernobyl Bais Medrash (synagogue) where he sat in a corner. Normally, Yitzchak would help prepare the final Shabbos meal, but today he sat- dejected and depressed-until the Shabbos was over. The Rebbe inquired about young Yitzchak’s sullen mood and was told the story. Immediately after Shabbos the Chernobyl Rebbe (1840-1936) summoned Yitzchak into his private study. In his hand he held a gold coin, exactly the same size as the one Yitzchak had almost secured earlier that day. “I am very proud of you,” said the Rebbe. You did not desecrate the Shabbos even for a tremendous monetary gain. In fact,” he continued, “I am so proud of you that I am willing to give you this same coin.” The Rebbe halted. “On one condition. I want you to give me the reward for the mitzvah you did.” The boy looked at the Rebbe in utter disbelief. “You want to trade the coin for the Mitzvah?” The Rebbe nodded, slowly. “If that is the case, keep the coin. I will keep the mitzvah.” The Rebbe leaned over and kissed the child.

Shabbos in History

The Sfas Emes was accustomed to prepare the lights for Shabbos, and at candle lighting time he would tell his wife that it was time to kindle the lights. On the first Erev Shabbos after his wedding, the Sfas Emes told his wife, Rebbetzen Raizel, daughter of the Rebbe of Gorlitz, “We have the custom of washing the hands prior to lighting the Shabbos candles.” Without saying a word, the Rebbetzen immediately placed the matches on the table and washed her hands. Some time later, a daughter of the Sfas Emes’s first marriage told her father that she had seen the Rebbetzen wash her hands prior to lighting the candles, as she followed the custom of her father’s house. When her husband the Sfas Emes told her to washed her hands, she humbly washed again. The Sfas Emes admired his wife greatly for this. His wife could have responded that she had already washed and there was no need to wash again. Yet, she washed again because she wished to obey her husband, as the Medrash states, a dutiful wife fulfills the will of her husband.

Shabbos in the Daf

Yevamos 44a

The Gemara discusses various forbidden relationships. The Sefer HaYetzirah writes that there are three concepts, and they are the world, the soul, and the year. We can suggest that holiness in the world is reflected in permitted and forbidden relationships. Holiness in the soul is reflected in how one conducts himself on a daily basis. Holiness in the year is reflected in Shabbos and Yom Tov, as these days are elevated and spiritual. One should exert himself to be enveloped in the holiness of these days. (See Sfas Emes Sukkos 5658 for a similar idea.)

Shabbos in Halacha

When one transfers hot food or liquid from a kli sheini to another vessel, the vessel that the food or liquid was transferred to is called a kli shelishi, a third vessel. Once a liquid is transferred to a kli shelishi, liquids do not have the capacity to cook most foods. Thus, it is normally permitted to immerse a raw or cooked food in a kli shelishi, even if the hot water of the kli shelishi is yad soledes bo.

Shabbos in Numbers and Words

It is said regarding Shabbos (Shemos 31:17) uvayom hashevii shavas vayenafash, and on the seventh day He rested and was refreshed. The first letters of the words shavas vayenafash in mispar katan, digit sum, equal nine, which is the same value as the word Shabbos in mispar katan. The last letters of the words shavas vayenafash in mispar katan equal seven, which alludes to Shabbos, the seventh day of the week

Shabbos: Ta’am HaChaim Korach 5767

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 bentopoftheline@gmail.com

View Shabbos: Ta’am HaChaim and other Divrei Torah on www.doreishtov.blogspot.com