Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 9

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 9

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the humility one should exhibit while praying.

Tefillah Thoughts

The Medrash (Tanchumah Ki Savo §1) states that Moshe foresaw that the Bais HaMikdash would be destroyed and the Jewish People would cease to offer Bikkurim, the first fruits of the Land. Moshe therefore instituted that instead of the Bais HaMikdash and the bikkurim offering, the Jewish People should pray three times a day. Regarding the offering of bikkurim it is said (Devarim 26:3) higaditi hayom laHaShem Elokecha, I declare today to HaShem, your G-d. The Gerrer Rebbe, the Imrei Emes (Ki Savo 5683), wonders what is meant by the word today, as the word today implies the person has also made this declaration in the past. The Imrei Emes writes that the humility that one demonstrates when appearing before HaShem is the declaration, similar to what Dovid HaMelech declared (Tehillim 109:4) vaani tefillah, but I was prayer. True humility is only possible, however, when the humility leads to joy. Prior to offering a sacrifice one would first have to humble himself. In a sense, when one would offer a sacrifice, he would be offering himself along with the sacrifice. It is said (Bereishis 4:4) viHevel haivi gam hu mibichoros tzono umeichelveihen vayisha HaShem el Hevel viel minchaso, and as for Hevel, he also brought of the firstlings of his flock and from their choicest. HaShem turned to Hevel and his offering. The Kol Simcha writes that when it is said that Hevel ‘also’ brought, it means that besides offering sacrifice, Hevel also brought himself. Kayin had a higher soul than Hevel but Kayin was lacking in humility. It is for this reason that HaShem turned to Hevel and to his offering. Thus, HaShem first turned to Hevel himself, i.e. to his prayer and his humility, as this in of itself was a sacrifice.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

One who knows that he can refrain from passing gas while reciting Shema should don Tefillin prior to the blessing of Shema and recite the blessing on the Tefillin. He should then remove the Tefillin immediately after reciting Shema. One can, however, don a Tallis and recite the blessing on the Tallis before reciting the blessings of Shema. He can even wear the Tallis all day, as one can wear a Tallis even if his body is not clean.

Tefillah Translated and Elucidated

Viacharei kichlos hakol livado yimloch nora, after all has ceased to be, He, the Awesome One, will reign alone. Why do we refer to HaShem as the Awesome One with regard to the time when all will cease to exist? The Eitz Yosef posits that the words ‘after all has ceased to be’ refer to the destruction of the nations of the world because the Jewish People will never cease to exist. Thus, when the nations of the world and all the wicked people are destroyed, only the righteous from the Jewish people will remain. Hashem will then reign alone a s the Awesome One, as it is said (Tehillim 89:8) vinora al kol sivivav, and [HaShem] is awesome over all who surround Him, and the words ‘who surround Him’ allude to the righteous.

Tefillah Tale

Rabbi Avraham Aharon of Prague was the prayer-leader in the Churvah Shul in the Old City of Jerusalem. At times he was so weak that he had to sit down in a chair while leading the prayers. Nonetheless, his prayers were sweet and a pleasure to listen to. On Yom Kippur, Rabbi Avraham Aharon would pour out his heart in a way that was indescribable. His face was completely covered by his Tallis. Rabbi Avraham Aharon recited all the long piyutim (traditional hymns) by heart without even having to look inside the machzor (Yom Kippur prayer book). His enchanting singing and his overflowing heart drew many people to listen to his praying on Yom Kippur. Reb Shlomke the shammas (sexton) related that once on Yom Kippur, when Rabbi Avraham Aharon was praying at the amud (prayer-leader’s stand) with great diveikus, Reb Shlomke looked up and saw an Arab standing next to Rabbi Avraham Aharon. Reb Shlomke approached the Arab and asked him why he was in the synagogue and if he was in need of help. The Arab responded in Arabic that he was passing by on the street and when he heard this man praying, he could tell that he was truly praying to God. Therefore, the Arab felt he had to come in and listen to his prayers.

Tefillah Test

Last week we posed the question: why in the High Holiday prayers we ask HaShem al tavo bamishpat imanu, do not come with us in judgment. We are being judged, so how can we ask that HaShem not judge us? One reader answered that we know that HaShem is our King and is sitting in Judgment. Nonetheless, we request from HaShem that He please judge us with compassion, because although He is our King, He is also our Father first and foremost. We first refer to HaShem as Avinu, our Father, and then we refer to Him as Malkeinu, our King. Thus, we are declaring, “HaShem, we know that You are our King and are judging us right now. Nonetheless, we ask of You to please do not judge us with justice. Rather, judge us as Your children, with love and compassion.” The Kedushas Levi (Parshas Nitzavim) offers a novel approach to the meaning of this passage. The Kedushas Levi posits that HaShem wishes to bestow us with goodness so HaShem is, so to speak, judging Himself, and when He bestows goodness upon us, HaShem receives, so to speak, pleasure. This, then , is the meaning of the words al tavo bamishpat imanu, do not come with us in judgment. We are not asking HaShem that He should not sit in judgment. Rather, he should not judge us and He should only, so to speak, judge Himself (for further elaboration see Kedushas Levi Ibid).

This week’s question is, we recite on Friday night ufros aleinu sukkas shlomecha, and spread over us the shelter of Your peace. What is meant by shelter of peace? How does this differ from peace without a shelter? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 9

is sponsored lizchus lirifuah shileima Brachje Ephraim ben Rivka

Prepared by Rabbi Binyomin Adler.

For sponsorships please call 248-506-0363.

To subscribe weekly by email, please send email to BirumOlam@gmail.com

View Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

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Shabbos: Ta’am HaChaim Haazinu-Sukkos 5769

Shabbos: Ta’am HaChaim Haazinu-Sukkos 5769

Shabbos in the Parashah

This week is Parashas Haazinu and will be followed next week by Sukkos. What is interesting about the association between Haazinu and Sukkos is that Haazinu is basically the end of the Torah, where Moshe informs the Jewish people of what will occur when they do not follow the Torah. In a sense Haazinu is the depiction of the End of Days and the Ultimate Redemption. Sukkos is referred to in the Torah as the Chag Haasif, and the Haftorah that we read on the first day of Sukkos is from Zechariah, where the prophet foretells the arrival of Moshiach and of the celebration of the Sukkos festival. Thus, Sukkos is a time of ingathering, and there are various aspects of ingathering that are reflected in Sukkos. One aspect of ingathering is that Sukkos is the time of the year when the farmers gather in the produce of the harvest, and this is a cause for joy. There is another ingathering, however, and this is the spiritual ingathering that occurs at this time of the year. It is said (Shemos 34:22) vichag Shavuos taaseh lecho bikurei kitzir chitim vichag haasif tekufas hashanah, you shall make the Festival of Weeks with the first offering of the wheat harvest; and the Festival of the Harvest shall be at the changing of the year. The Sfas Emes (Sukkos) writes that the word tekufas can be interpreted as strength, as Sukkos is the strength of the year. The Sfas Emes writes that Sukkos is the sustenance of the entire year. Let us gain a better understanding of this idea. There are several words that the Torah uses for ingathering. One word is asifah and another word is atzeres. After the seven days of Sukkos we have Shemini Atzeres. The Sfas Emes writes that Shemini Atzeres corresponds to Yosef. It is said (Tehillim 96:12) yaaloz sadai vichol asher bo az yiraneinu kol atzei yaar, the field and everything in it will exult; then all the trees of the forest will sing with joy. The Medrash (Tanchumah Emor § 16) interprets this verse to be alluding to the Four Species that are taken on Sukkos. There is an interesting hint contained within the word atzei. The word atzei is an acrostic for the words tzaddik yesod olam, the righteous one is the foundation of the world. The Sefarim write that Yosef is referred to as tzaddik yesod olam, because Yosef resisted temptation from the wife of Potiphar. Thus, we see a direct association between Yosef and Sukkos. Furthermore, we find that when Yosef was born, his mother Rachel declared (Bereishis 30:23) asaf Elokim es cherpasi, G-d has taken away my disgrace. We find a parallel to this wording when Yehoshua, who was from the tribe of Yosef, circumcised the Jewish People upon entering Eretz Yisroel. It is said (Yehoshua 5:9) vayomer HaShem el Yehoshua hayom galosi es cherpas Mitzrayim meialeichem vayikra shem hamakom hahu Gilgal ad hayom hazeh, HaShem said to Yehoshua, “Today I have rolled away the disgrace of Egypt from upon you.” He named that place Gilgal [Rolling], to this day. Regarding that incident of circumcision the prophet also uses the term rolling away, which is similar to asifah in the sense that something is being removed or concealed. Thus, we can suggest that Rachel was hinting to the fact that in the future a descendant of Yosef would remove the shame of being uncircumcised from the Jewish People. It can be said that Yosef represents shemiras habris, the guarding of the covenant, and Sukkos is a time of strength that sustains us throughout the year. It is known that shemiras habris is what sustains the Jewish People, and will even be the herald of the Final Redemption. In a similar vein, Shabbos is also an ingathering, as according to the Zohar, the blessing of the Shabbos sustains the whole week. Additionally, the Gemara (Shabbos 12a) states that if one visits someone who is ill on Shabbos, he should say Shabbos hi milizok urefuah kerovah lavo, though the Shabbos prohibits us from crying out, may a recovery come speedily. The Meor Anavim (Likuttim) offers a fascinating homiletic interpretation to this statement. He writes that normally one has to gather various herbs to create a medicine. Shabbos, however, is referred to as Shabbos Kallah and incorporates everything. Thus, on Shabbos one does not need to gather herbs from all over, and it is for this reason that the healing comes speedily. In conclusion, we see that Haazinu is the ingathering of the parshiyos of the Torah, Sukkos is the spiritual ingathering that is reflected through shemiras habris, and Shabbos is the time of ingathering that incorporates the week and the entire world within it.

Shabbos in the Zemiros

Askinu Seudasa

Composed by the Arizal, Rabbi Yitzchak Luria

Asader lidroma minarta dissima vishulchan im nahama bitzipona arshin, I shall arrange to the south the Menorah of hidden wisdom and a table with bread shall I emplace to the north. The Gemara (Bava Basra 25b) states that one who wishes to become wise should face the south, whereas one who wishes to become wealthy should turn to the north. The symbol for these two ideas is that in the Mishkan, the Menorah, which represented wisdom, was located in the south, and the Shulchan, which represented material wealth, was located in the north. I saw an amazing explanation for this passage in the Sefer Kol Mevaser. He writes that Asader lidroma minarta dissima means that the ultimate goal and desire is in the south, where the wisdom is found. Nonetheless, vishulchan im nahama bitzipona arshin, I give permission (arshin is from the root word reshus, which means permission) for wealth to come from the north, as Torah scholars who are poor will thus be able to have the resources to sufficiently honor the Shabbos.

Shabbos in Tefillah

Zeh shir shevach shel yom hashevii shebo shavas Keil mikol milachto, this is the song of praise of the Shabbos Day: that on it G-d rested from all His work. Rabbi Ephraim Wachsman Shlita said that regarding the service of the Kohen Gadol on Yom Kippur, it is said (Vayikra 16:3) bizos yavo Aharon el hakodesh, with this shall Aharon come into the Sanctuary. The word bizos implies something specific and true, and on Yom Kippur we are demonstrating that we are being truthful with our recognition of HaShem. Perhaps we can suggest that the same principle applies to this passage, as we are declaring that zeh, this, is the song of Shabbos, as the word Shabbos and the word emes, truth, in mispar katan, digit sum, both equal 9, as Shabbos is the day of truth. For this reason we state that this is the song of praise of the Shabbos day, as this is the truth, which is reflected in Shabbos.

Shabbos Story

There was once a Karliner chassid who lived in a small town in a small broken down house. This chassid did not have much of anything, but nonetheless he was happy with his lot. Every year when the festival of Sukkos arrived, the chassid would wait until everyone else had built their Sukkos, and he would then go around and ask for whatever they had left over. People would offer him a rotted board or a rusted nail, and it was from these leftovers that he would build his Sukkah. For seven days the chassid would sit in his Sukkah and sing with great joy. Across the field from the chassid lived a very wealthy man. This wealthy man owned the local factory and employed most of the town. The magnate’s house was large, and he did not lack anything in the way of materialism. The wealthy man had everything he could imagine, but he was not happy. In fact, he was more than just not happy. He was really sad and downright miserable. The Sukkah that the wealthy man had built every year was a wonder. The Sukkah was the size of a football field, with an oak table, candelabras and running water. The Sukkah had within it everything one could imagine. Nonetheless, every year the wealthy man sat in his Sukkah, and when he would hear the Karliner chassid singing from across the field, it drove him absolutely crazy. There is nothing that makes a sad person so sad as to meet a happy person, and there is nothing that makes a sad person happier than to meet another sad person. One year as the festival of Sukkos approached, the wealthy man was struck by an idea. The wealthy man approached everyone in his town and told them, “When the Karliner chassid comes around asking for a rotted board or a rusted nail, do not give it to him.” Now when the wealthy man issued such a directive, what was anyone to do? After all, the wealthy man did own the town. Thus, when the chassid requested from the townspeople if they could spare a leftover piece from their Sukkah, the people would just shrug their shoulders, turn their palms up, and shake their heads. “I am sorry,” they would say, “but this year I cannot even spare a rusty nail.” The chassid was rejected by every single person in town and was about to despair of building a Sukkah that year, when suddenly he had a brainstorm. In the town’s cemetery, the people would place wooden planks to serve as tombstones instead of the standard marble or stone tombstones. On the wooden planks was inscribed the words “Here lies..” The chassid knew that there were many wooden planks in the cemetery, so he thought to himself: “certainly there will not be hundreds of people who die in this town over Sukkos. Thus, why would anyone care if I were to borrow a few planks and return them after the holiday?” The day before Sukkos arrived and the wealthy man looked across the field and smiled. This year there was no Sukkah outside the house of the Karliner chassid. Sukkos arrived and the wealthy rich man sat at his oak table in his Sukkah, with his candelabras and everything he could imagine. The wealthy man recited Kiddush in peace and blissful quiet. He then began to eat his fish, still in peace and blissful quiet. Suddenly, from across the field, he heard singing! The wealthy man quickly jumped up! “How can it be?” he wondered aloud. He looked outside and lo and behold, across the field, a shabby Sukkah was propped against the Karliner chassid’s house. The wealthy man ran across the field and burst in on the chassid. “Where did you get the wood for this Sukkah?” the wealthy man exclaimed. The Karliner chassid received the wealthy man with a glowing face. “Shalom Aleichem! Come in! Sit down!” Still standing, the rich man repeated his question, “Where did you get this wood from?” “I will be glad to tell you,” the chassid said, “just come in and sit down.” The wealthy man’s eyes darted to and fro, first gazing at the chassid, and then at the Sukkah, the door, and then back to the chassid. Frowning, the wealthy man at himself on the half broken chair across from the chassid. The Karliner chassid then said to the wealthy man, “please, allow me to tell you a story. Yesterday, I was looking around town for some way to build a Sukkah, and I asked people if they could spare a board or a nail. It was the strangest thing that ever happened to me, as I could not find anything. It seemed like everyone had used up their materials and there was nothing left over. It was already getting late in the afternoon and I was still walking around town without even the first board to use for a Sukkah. Who do you think I should then run into? None other than the Angel of Death!” Upon meeting him, I said, ‘Angel of Death! Shalom Alechem!’ and he said, ‘Alechem Shalom.’ I said, ‘what brings you to town?’ The Angel of Death responded, ‘I just have one more pick up before the holiday comes in.’ I said to the angel of Death, ‘one more pickup, huh? Would you mind if I ask you who it is?’” “Now, you will not believe this,” the Karliner Chassid continued, leaning forward, staring right at the rich man, “but the Angel of Death mentioned your name!” I then said to the Angel of Death, ‘That guy? You came to get that guy? You do not have to bother.’ The Angel of Death asked, ‘I do not have to bother? Why is that?’ I said to the Angel of Death, ‘You do not have to bother, because that guy is so sad, it is like he is already dead.’ The Angel of Death said, ‘He is that sad?’ ‘Yes,’ I responded, he is that sad.’ ‘Well,’ said the Angel of Death, ‘if he is that sad, I guess I do not even have to bother. Thanks for saving me the work!’” “Now,” said the Karliner chassid, “as the Angel of Death was about to leave, I asked him for a little favor. I said to the Angel of Death, ‘Listen, I helped you out, so maybe you can help me out?’ The Angel of Death responded, ‘Sure, what can I do for you?’ I said to the Angel of Death, ‘I really need a Sukkah for the holiday.’ The Angel of Death paused, and then he said, ‘You know, I am not scheduled to return here until after the festival. In the burial society, they have the wooden stakes that they put in a new grave before they put up the headstone. Those are the wooden stakes that say ‘Here Lies… at the top. I am not planning to return here, so you can use those stakes to build your Sukkah.’” “That is exactly what I did,” the chassid said. “In fact, if you look up there, you can see that on each board, it says ‘Here Lies….’” With that, the Karliner chassid burst into a joyous song. The Chassid’s words pierced the wealthy man’s heart like arrows. He began to cry from the depths of his heart. Finally, the wealthy man asked the chassid, “What can I do? I cannot remove the sadness from my heart. Tell me, I have everything, but no joy. And you, who have nothing - from where do you get all this joy?” The chassid responded: “If you want to be joyous, you must go to the holy Karliner Rebbe. There you can learn what true simcha is.” The wealthy man went to Karlin, and where in the past he had been full of anger and sadness, he was transformed into a person full of joy and happiness, and became one of the greatest Karliner Chassidim. All that he needed was for someone to ignite the spark that was hidden deep within him.

Shabbos in Navi

Shmuel I Chapter 12

In this chapter we learn how Shmuel requested that the Jewish people testify about him that he had not cheated them or robbed from them and the Jewish People testified that Shmuel had not committed any crime against them. Shmuel then reminded the Jewish People about their past and how they had come to request from him that they have a king appointed over them. Shmuel then had HaShem perform a miracle and although it was then the wheat harvest season when it does not rain, HaShem made it rain on that day. Shmuel had this occur to demonstrate to the people that they had been wicked to ask HaShem for a king. Upon seeing the rain it is said that the Jewish People feared HaShem and Shmuel and they requested that Shmuel pray on their behalf that they do not die because they had requested to have a king appointed over them. Shmuel then informs the people that HaShem will never forsake His people and they should fear HaShem and serve Him faithfully with all their hearts. There are two ideas that dominate this chapter. One idea is fear of HaShem and the second idea is the poor choice of appointing a king. A king is good for the people so long as they realize that the king represents HaShem’s kingship on this earth. In a similar vein, Shabbos is a time when HaShem reveals His kingship on earth. It is specifically for this reason that on Shabbos, even a person who is not scrupulous in separating tithes is believed to say that he has tithed. The fear of Shabbos is upon him and he is deemed to be declaring the truth. We should all merit fearing HaShem and the Holy Shabbos that He has bestowed upon us.

Shabbos in Agadah

The Gerrer Rebbe, the Imrei Emes (Sukkos) writes that Shabbos is akin to Sukkos as on Shabbos we request from HaShem to spread over us the shelter of His peace. On Shabbos all harmful agents are removed from the Jewish People and then there is a place for the Name of Heaven to rest. Similarly, subsequent to Rosh HaShanah and Yom Kippur the Jewish People have attained purity and then the Name of Heaven rests upon the Sukkah.

Shabbos in Halacha

The first three conditions that were mentioned previously (a blech, completely cooked food and still warm) are absolutely required. Food can never be returned unless there conditions are in place. One must adhere lichatchilah (in the first place) to the last two conditions (still in one’s hand and intent to return). Bideved (ex post facto), however, there will be situations where exceptions apply. Thus, if one inadvertently forgot to adhere to these two conditions, there will be situations when returning is permitted.

Shabbos Challenge Question

Last week we posed the question: Why are we instructed to speak less on Shabbos? If Shabbos is a day when we praise HaShem, would not it be fitting that we talk even more? Perhaps one approach to answer this question is that on Shabbos we are not instructed to minimize our speech just for the sake of minimizing idle chatter. Rather, on Shabbos HaShem is displaying His Kingship to us and it is said (Chabakuk 2:20) vaHaShem biheichal kadsho has mipanav kol haaretz, but HaShem is in His holy Sanctuary, let all the world be silent before Him. Thus, when HaShem is revealing to us His majesty, it behooves us to be silent.

This week’s question is, on Shabbos we wish each other Good Shabbos or Shabbat Shalom. What is the significance of declaring that Shabbos is good or that Shabbos is peaceful? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.

Shabbos: Ta’am HaChaim Haazinu-Sukkos 5769

is sponsored lizchus lirifuah shileima Brachje Ephraim ben Rivka

New for this year is Doreish Tov, a daily email offering insights on that week’s Medrash Rabbah. To receive this publication please email doreishtov@gmail.com

Have a wonderful and delightful Shabbos and a Good Yom Tov

and may we merit this year the speedy arrival of

Moshiach Tzidkienu bimheira viyameinu amen.

Prepared by Rabbi Binyomin Adler.

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Doreish Tov on Medrash Rabbah Parashas Haazinu 5769 (2)

Doreish Tov on Medrash Rabbah

Parashas Haazinu 5769

10:2 The Medrash cites the verse that states (Koheles 3:14) yadata ki kol asher yaaseh HaElokim hu yihyeh liolam ala vain lihosif umimenu ain ligroa vihaElokim asah sheyiru milfanav, I realized that whatever G-d does will endure forever: Nothing can be added to it and nothing can be subtracted from it, and G-d has acted so that [man] should stand in awe of him. The Medrash states that the reason that there are contradictions to this idea that nothing can be added to what HaShem created is so that man should be in awe of HaShem. Examples of contradictions to this idea are from the fact that HaShem created day and night and Yaakov made the day into night when HaShem caused the sun to set for him early. Similarly, HaShem caused the sun to stand still for Yehoshua. Thus, we see that the righteous subtract and add to HaShem’s words so that man should fear HaShem.

The Medrash proceeds to cite many examples of this phenomenon where the laws of nature changed on behalf of the righteous. The Medrash concludes that HaShem created the heavens and the earth to praise Him and Moshe came and silenced them, as it is said haazinu hashamayim, give ear O heavens. What is the message that this Medrash is teaching us? Shlomo HaMelech writes at the end of Koheles (12:13) sof davar hakol nishmah es HaElokim yira vies mitzvosav shimor ki zeh kol haadam, the sum of the matter, when all has been considered: Fear G-d and keep his commandments. For that is man’s whole duty. Did we need the wisest of all men to tell us that the ultimate goal is to fear HaShem? Did we really think that we are here to indulge ourselves in worldly pleasures? Alas, this the way most people think. It is easy to get caught up in the idea that we should lead a comfortable lifestyle and other perspectives that we may have. Yet, Shlomo HaMelech teaches us that we are here to fear HaShem and to keep His commandments. In truth, the world is constantly evolving, although on the surface it appears to us that everything remains the same.

Hashem is constantly renewing His world, and our only justification for existence is when we recognize this phenomenon. Hashem does not perform miracles or changes in nature for our entertainment. Rather, HaShem performs miracles and changes in the world so we should remember that there is a G-d Who controls the world. Avraham Avinu learned this lesson when he saw that the sun set, and then he saw the moon disappear from view. This change taught Avraham that there is a Higher Power Who controls the world. Change should instill fear in us so that we can serve HaShem properly. This was the message that Moshe delivered to the Jewish people before his death. The heavens and the earth can be silenced for the sake of the Jewish People. Certainly the Jewish People can learn to obey HaShem and keep His commandments.

Doreish Tov on Medrash Rabbah Parashas Haazinu 5769 (1)

Doreish Tov on Medrash Rabbah

Parashas Haazinu 5769

10:1 The Medrash asks, what is the Halacha regarding a Jew who has a pain in his ear on Shabbos? Can he be healed from his pain on Shabbos? The answer is that the Sages taught that anything that involves even a doubt regarding someone remaining alive supersedes the Shabbos prohibitions. Thus, one who has a pain in his ear, if his life is endangered, he can be healed on Shabbos. The Sages offer a person advice. If you wish to avoid pain in your ear or in any other part of your body, turn your ear to Torah and you will inherit life, as it is said (Yeshaya 55:3) hatu aznichem ulichu eilay shimu isichi nafshichem, incline your ear and come to Me; listen, and your soul will be rejuvenated. Rabbi Chanina bar Pappa said that one who turns his ear from hearing words of Torah, his prayers are despised, as it is said (Mishlei 28:9) meisir azno mishmoa Torah gam tefillaso toeivah, if one turns aside his ear from hearing the Torah, his prayer, too, will be considered an abomination. Rabbi Levi said that the ear is to the body like a sieve-like vessel is to the vessels. Regarding this sieve-like vessel, many vessels can be placed upon it and one places the incense underneath it and all the vessels absorb the smoke. Similarly, a person has two-hundred and forty-eight limbs and they are all sustained through the ear. This is derived from the verse that states shimu isichi nafshichem, listen, and your soul will be rejuvenated. HaShem said, “If you turn your ear to the words of Torah, when you come to commence with words of Torah, all will desire before you and they will hear your words, akin to your hearing words of Torah.” This idea is derived from Moshe Rabbeinu. Moshe turned his ear to words of Torah, so when he came to commence with words of Torah, the upper worlds and the lower world desired to hear his words. This is what is said haazinu hashamayim vadabeira, give ear O heavens, and I will speak.

The lesson of the Medrash is obvious to all who “hear” what the Medrash is saying. In the world of sales it is said that the best salesman is the one who listens the best. The same can be said for everything in life, and Torah incorporates all aspects of life. One who wishes to absorb words of Torah must always be ready to listen to words of Torah. How does this work? The answer to this question can be found in the words of Rashi regarding the verse that states (Devarim11:13) vihayah im shamoa tishmiiu el mitzvosai, it will be that if you hearken to My commandments. Rashi cites the Gemara (Brachos 40a) that comments on the double term of shamoa tishmiiu to mean that if you heard the old, then you will hear the new. The simple explanation of this statement is that if you have heard Torah in the past, then you will continue to hear Torah in the future. In a deeper sense, however, the Medrash is teaching us that listening is not just hearing the words. The word shema also means to gather, as it is said (Shmuel I 15:4) vayishama Shaul es haam, Shaul had all the people summoned. Thus, if one turns his ear to words of Torah, then he is guaranteed that he will hear more words of Torah, and everything that he is engaged in will be a part of Torah. We can now understand why if one turns his ear to Torah, he will be sparing himself any bodily pain. One who is constantly engaged in Torah study has summoned all the forces of the world to be subjugated to the Torah. This idea is further reflected in a verse that states (Shemos 15:26) vayomer im shamoa tishma likol HaShem Elokecha vihayashar bieinav taaseh vihaazanta limitzvosav vishamarta kol chukav kol hamachalah asher samti vimitzrayim lo asim alecha ki ani HaShem rofecha, He said, “If you hearken diligently to the voice of HaShem, your G-d, and do what is just in His eyes, give ear to His commandments and observe all His decrees, then any of the diseases that I placed in Egypt, I will not bring upon you, for I am HaShem, your Healer. This verse clearly informs us that if we are constantly listening to HaShem and giving ear to His commandments, we will be healed.

Doreish Tov on Medrash Rabbah Parashas Vayeilech 5769

Doreish Tov on Medrash Rabbah

Parashas Vayeilech 5769

9:1 Hashem informs Moshe that his days are numbered. The Medrash cites an incident where Rabbi Shimon ben Tachlafta attended a Bris Milah and the father of the infant served him wine that was seven years old. The father then declared that he would be able to serve this wine at his son’s wedding in the future. Rabbi Shimon ben Tachlafta left the festivities in middle of the night and he encountered the Angel of Death. The Angel of Death appeared troubled, and when Rabbi Shimon ben Tachlafta questioned him regarding his appearance, the Angel of Death responded that he appeared thus because of people’s speech. The Angel of Death informed Rabbi Shimon ben Tachlafta that people foretell what they will do in the future when they do not even know when they will die. The father of the infant had predicted that he would serve the same wine by his son’s wedding and he was actually destined to die within thirty days time. Rabbi Shimon ben Tachlafta requested that The Angel of Death inform him when his time to die would come, and the Angel of Death responded that he did not have power over the righteous. At times HaShem desires good deeds and therefore He lengthens the days of the righteous. The Sages said that it is difficult for HaShem to decree death upon the righteous. Proof of this is from Moshe where HaShem did not declare, “behold you will die.” Rather, HaShem told Moshe, “behold, your days are drawing near to die.”

Let us understand this Medrash. Is it possible to say that HaShem cannot be up front with the righteous and inform them directly when they will die? Why is it important that HaShem be indirect with the righteous regarding their death? The answer to this question is that the Gemara (Taanis 5b) states that Yaakov Avinu did not die. Furthermore, the Gemara (Brachos 18a) states that the righteous, even in their deaths are referred to as being alive. In essence, death is only a reality for those who were never really living in this world. The wicked, even when they are alive, are deemed to be dead (Ibid). Thus, were HaShem to inform a righteous person that he will soon die, it would seem that HaShem is labeling the righteous person as a wicked person, and this is not true. To avoid what may even appear to be a falsehood, HaShem informs the righteous indirectly that their time has come. Their days may have come to an end on this earth, but they themselves never die, as the righteous live forever.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 8

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 8

In this series we will be exploring the meaning of prayer, and more specifically, of how to pray. In this issue we will examine the way one should pray and how one should conduct himself inside the shul.

Tefillah Thoughts

It is said (Devarim 26:19) ulisitcho elyon al kol hagoyim asher asah lishilah ulisheim ulisifares vilihyoscha am kadosh laHaShem Elokecha kaasher dibeir, and to make you supreme over all the nations that He made, for praise, for renown, and for splendor, and so that you will be a holy people to HaShem, your G-d, as He spoke. The Baal HaTurim writes that when the Jewish People praise HaShem, it is for HaShem’s splendor, and this is what the Gemara (Megillah 16b) means when it states that in the future HaShem will be for crown for every righteous person. This means to say HaShem returns to us the very same crowns that we used to crown HaShem with our prayers. However, one who speaks idle chatter in shul, his body will be surrounded by thorns (See Ibid for an allusion to this from Scripture). This statement really requires no explanation. During the Aseres Yimei Teshuvah, when HaShem is so close to us and desires to hear our prayers, let us utilize the opportunity to come close to Him and not, Heaven forbid, to distance ourselves from him with needless chatter in shul.

Tefillah Teachings

The Halacha section is based on the Kitzur Shulchan Aruch with the final rendition of the Mishna Berurah.

If one could not refrain from passing gas and this prevented him from praying during the prescribed time for prayer, he is deemed to be an onus, i.e. one who has no choice in the matter. The Acharonim write that if one cannot refrain from passing gas, he can recite the shema which is biblical in nature whereas he should not recite Shemone Esrei. The reason for this distinction is because it is improper to stand before the King in prayer and pass gas, whereas the recital of Shema is not deemed to be speaking before the King. Rather, reciting Shema is fulfilling the will of HaShem. One should not even wait to recite shema while donning Tefillin. Rather, he should try to don Tefillin at the first available opportunity.

Tefillah Translated and Elucidated

Lieis naasah vicheftzo kol azai melech shimo nikra, at the time when his will was brought all into being – then as ‘King’ was His Name proclaimed. This statement speaks volumes regarding HaShem’s Kingship. Hashem was not referred to as King until everything came into being. Prior to the arrival of Moshiach and the End of Days, HaShem’s Kingship, so to speak, has been concealed from the world. Why is this so? The answer to this question is because when man does not perform according to HaShem’s expectations, then he is in essence concealing HaShem’s Kinship in this world. It is noteworthy that in the High Holiday prayers, we stress the fact that HaShem will become King “once again” in the future, when the entire world will recognize HaShem and His Greatness.

Tefillah Tale

After Kol Nidrei in the Feldafing DP Camp in 1945, the Klausenberger Rebbe, Reb Yekusiel Yehudah Halberstam zt”l went up to the open ark and began to speak to Hashem. The Rebbe called out the words of the Viduy, “Ashamnu, bagadnu, we have sinned, we have rebelled.” The Rebbe, in an almost accusatory fashion, asked, “Did we really rebel? Did we Heaven forbid rebel against you? Did we steal? Was there anyone to steal from in Auschwitz and in Muldorf?” The Rebbe then paused and said, “Actually, I am a thief. I once returned from the slave labor and collapsed on my bunk to rest, and my shriveled skin got caught between the two boards. Upon trying to free myself with the little strength that I had left, I tore my skin from my bones. As blood streamed out, I moaned softly. This moan was loud enough to awaken the fellow prisoner sleeping next to me. This stealing of someone else’s sleep was the only theft I committed and I confess this thievery before the Master of the World.” The Rebbe continued in this manner, enumerating all the sins mentioned in the Viduy. The Rebbe dismissed all the supposed sins of the survivors. “We did not sin willfully. We did not commit the sins listed here. This Viduy was not written for us.” The Rebbe then took the machzor that he had been holding and closed it. The congregation watching him stood in shock. After a pause, the Rebbe declared,” yet, we are guilty of sins not mentioned in the Viduy. We sinned in matters of faith and trust in HaShem. Did we not doubt HaShem because of our despair and hopelessness in the camps? We recited Shema at night with the hope that it would be our last recital, bringing an end to our despair. How many times did we ask HaShem that because we had no strength, that he should take our souls, so we would not have to recite Modeh Ani in the morning? When the sun rose and we were required to thank HaShem for returning our souls with great mercy, we were filled with anger and rage. When we removed the corpses from the barracks, were we not jealous of those lucky people who had already met their deaths? This is how we sinned. We sinned with a lack of faith and trust. We must beat our chests and confess those sins. We need to ask HaShem to restore our trust and faith in Him. ‘Trust in G-d forever.’ Trust in Him at all times, nation! Pour your hearts out before Him.”

Tefillah Test

Last week we posed the question: why is it that in certain blessings of Shemone Esrei we request of HaShem to do something for us and then we offer a reason for it, whereas in other blessings we make a request of HaShem without an explanation? An example of a blessing where we offer the reason for the request is selach lanu, where we ask HaShem to forgive us because He is a forgiving G-d. Following Nusach Ashkenaz, it appears that there are six blessings where we offer the reason for our supplication. These are 1) the blessing of selach lanu; 2) the blessing of riei vianyeinu; 3) the blessing of rifaeinu; 4) the blessing of es tzemach; 5) the blessing of shema koleinu; 6) and the blessing of sim shalom. It would seem that the common theme in these blessings is that we are facing a crisis in our life, be it physical or spiritual and we are therefore required to explain to HaShem why He should deliver us from our situation.

This week’s question is, why in the High Holiday prayers we ask HaShem al tavo bamishpat imanu, do not come with us in judgment. We are being judged, so how can we ask that HaShem not judge us? If you have a possible answer, please email me at BirumOlam@gmail.com and your answer will be posted in next week’s edition of Birum Olam.

Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World

Volume I Issue 8

Is sponsored by the Singerman family in Michigan

in loving memory of Reb Shlomo Tzvi ben Reb Yehudah Leib ob”m

and Reb Aharon ben Reb Shlomo Tzvi ob”m

Prepared by Rabbi Binyomin Adler.

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