Sunday, January 4, 2009
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 20
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 20
Tefillah Thoughts
Man is prayer and prayer transforms a person
The Jewish world is now focused on the war that the Israeli army is waging against our sworn enemies, the terrorist group Hamas. Calls for prayer are being issued to Jews worldwide, and it is incumbent upon all of us to pray for our brethren in Israel and throughout the world. In the recent Daf Yomi, the Gemara (Bava Kama 3b) discusses the damage known as maveh. There is a debate in the Gemara as to which damage the Mishna is referring to. Rav maintains that this damage is the damage that can be inflicted by man, whereas Shmuel posits that maveh refers to the damage that an animal can inflict with its teeth. Each opinion offers support to their opinion from Scripture. It is interesting that Rav cites a verse (Yeshaya 21:12) that states amar shomeir asah voker vigam laylah im tivayun biayu shuvu eisayu, ‘Watchman, what of the night? Watchman, what of the night? The Watchman said, ‘Morning is coming, but also night. If you really desire it, repent and come.’ Rashi explains that Rav is merely proving from this verse that the word maveh is stated regarding man. Nonetheless, it would seem that there is an association between Rav’s opinion regarding the damage of man and this verse. Rav Shlomo Volhbe zt”l in his classic work Alei Shur writes that from this Gemara we see that the essence of man is his prayer. We also find that Dovid HaMelech writes (Tehillim 109:4) vaani sefillah, but I was prayer. Thus, the essence of man is prayer. One must wonder, however, what is man without prayer? It would appear from this Gemara that when one does not constantly engage in prayer, then he is considered a liability, and his actions and words can cause harm to himself and to his surroundings. Thus, prayer is not merely a vehicle that allows a person to be delivered from harm. Rather, prayer is the antidote for the damage known as man. It is said (Iyov 11:12) viish navuv yilaveiv viayar pereh adam yivaleid, let the hollow man acquire a heart! Let the one who is like a wild donkey be reborn as a man!. The way to become a man is by acquiring a heart. It is said (Devarim 11:13) vihayah im shomoa tishmiiu el mitzvosai asher anochi mitzaveh eschem hayom liahavah es HaShem Elokeichem uliavdo bichol livavchem uvichol nafshichem, it will be that if you hearken to My commandments that I command you today, to love HaShem, your G-d, and to serve Him with all your heart and with all your soul. The Gemara (Taanis 2a) states that when it is said with all your heart, this refers to prayer, which is referred to as the prayer of the heart. Thus, when one acquires a heart, i.e. he transforms himself into a man of prayer, he can be assured that he will be transforming himself from a donkey to the state of being a man. It is well known that the Arabs, descendants of Yishmael, are referred to as pereh adam, a wild donkey of a man (Bereishis 16:12). The commentators point out that in Hebrew, the noun usually precedes the adjective, so the Torah should have stated that Yishmael will be an adam pereh. From the fact that the Torah used the adjective before the noun, we learn that HaShem was saying that Yishmael and his descendants would essentially be donkey like and the title man would only be secondary. This thought should inspire us to use the power of prayer that HaShem has given us so we can transform our essence into a man, and through the power of prayer HaShem will bring about the downfall of our enemies.
Tefillah Teachings
Washing ones hands before praying even after having washed in the morning
If one washed his hands properly in the morning and he is not aware that his hands became soiled, since he was not focused on keeping his hands clean, he must wash them again before praying. This ruling applies even if from the time that he washed his hands until he prayed he studied Torah in between, as studying Torah is also deemed to be an interruption. However, he is not required to specifically seek out water. If he does not have water available and seeking out water will cause him to miss praying with the congregation, he should just clean his hands with anything that cleans and he should then pray with the congregation.
Tefillah Translated and Elucidated
Yigdal
The world is HaShem’s and He conceals Himself in it
Neelam vigam ain sof liachduso, inscrutable and infinite is His Oneness. The Sefarim write that the word olam, world, is associated with the word heelem, hidden. The Medrash (Bereishis Rabbah 68:9) states that ain haolam mikomo ela hu mikomo shel olam, the world is not HaShem’s place. Rather, HaShem is the place of the world. Thus, it is truly amazing that despite the fact that HaShem is the place of the world, HaShem is still considered neelam, hidden
Tefillah Tale
Rav Elyashiv: 30 Minutes On Yom Kippur
When the family of Rav Elyashiv was sitting shiva for Rebbetzin Elyashiv, a Canadian Jew came to be menachem avel. He told them he came especially to be menachem avel as a sign of gratitude to Rebbetzin Elyashiv for helping his family during a painful and distressing period.
The man related that one of his daughters had veered from the path of Yiddishkeit, and abandoned every vestige of Jewish life. Eventually, she did the worst possible thing, and actually married a non-Jew. “Every effort we made to convince her that she shouldn't do this horrible thing fell on deaf ears,” said the father. He added that he felt responsible for her descent, since it happened after he decided to leave Eretz Yisrael and move to Canada because of his difficulty in earning a living.
His daughter left Canada, and moved with her husband to Switzerland. Eventually, their marriage soured, and she and her husband separated. This took place at the beginning of Chodesh Elul. Immediately after Yom Kippur, the daughter suddenly died. The Rabbanim in Switzerland refused to bury his daughter in a Jewish cemetery since for years she had lived as a non-Jew in all respects.
The father continued his story in a broken voice, “I called Rebbetzin Elyashiv and requested that she ask R' Elyashiv his opinion on the matter. R' Elyashiv asked what my daughter did on the last Yom Kippur of her life. I asked around the community in Switzerland, and I found out that she spent a half hour in shul that Yom Kippur. When Rav Elyashiv heard this, he paskened that she could be brought to kever Yisrael. The fact that she was in shul on Yom Kippur proved that her neshama was connected to the Jewish nation, and identified with the yearning for teshuvah which Yom Kippur represents.” (Aleinu Lishaleiach) [printed with permission from Revach.net]
Tefillah Test
Atonement in the evening
Last week we posed the question: why do we begin the Maariv prayer with the words vihu rachum yichapeir avon, He, the Merciful One, is forgiving of iniquity? The Eitz Yosef offers two reasons for this. One reason is because in the morning and in the afternoon the two Tamid offerings were brought as an atonement, whereas in the evening there is no Tamid offering brought. It is for this reason that in lieu of the Tamid offering we recite the words vihu rachum. Alternatively, the custom was to administer lashes to sinners between Mincha and Maariv, subsequent to the sins that they had committed during the day. The lashes served as an atonement for the sinners, so they recited the words vihu rachum subsequent to administering the lashes. This recital reflected the idea that the lashes served as an atonement.
This week’s question is, why is it that when an individual prays in solitude and recites the blessing sim shalom in Shemone Esrei, does he recite the words aleinu vial kol Yisroel amecha, upon us and all of Your people Israel? It would seem more appropriate to recite the words alai vial kol Yisroel, upon me and all of Your people Israel. 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 20
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
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 And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 11
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.
It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).
It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).
It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).
It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).
It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)
It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.
It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
In the second blessing of Shemone Esrei we recite the words mi chamocha baal Gevuros, who is Like You, O master of mighty deeds. It is noteworthy that the first letters of these words equal in gematria the word heichal, Sanctuary. It is said (Shemos 15:11) mi chomacha baeilim HaShem, who is like You among the heavenly powers. The Gemara (Gittin 56b) states that this verse can be interpreted to mean mi chomocha bailmim, who is like You among those who are silent. The Gemara (Yoma 69b) states that the strengths of HaShem are that He witnesses the gentiles disgracing the Heichal and He remains silent. Thus, this passage of the Shemone Esrei is alluding to the idea that HaShem is the master of mighty deeds, interpreted as the master of silence. This silence was manifest in the Heichal. It is noteworthy that tradition teaches us that the battle cry of the Chashmonaim was mi chomacha baeilim HaShem, and the word Macabee forms an acrostic for those words. The Maharal writes that Yavan, which equals in gematria 66, had one over the Heichal, which equals in gematria 65. The Chashmonaim were able to defeat the Greeks because they recognized HaShem’s greatness in the Heichal, and that greatness was manifest through HaShem’s silence in witnessing the Greeks defiling the Heichal. This idea is akin to the statement in the Mishna (Uktzin 3:12) that the Greeks made thirteen breaches in the soreg, a wall of the bais HaMikdash. The word echod, one, is in gematria 13. Thus, the Greeks were attempting to eradicate the concept of HaShem’s Unity in the world, while we know that this is an impossible feat. Thus, the unity of HaShem is eternal, and that unity is manifest in the Heichal.
It is said (Bereishis 44:18) vayigash eilav Yehudah vayomer, then Yehudah approached him. The last letters of the words vayigash eilav Yehudah vayomer spell out the word hashor, the ox, and this alludes to the idea that Yehudah approached Yosef who is likened to an ox (Devarim 33:17).
It is said (Bereishis 44:20) yesh lanu av zakein viyeled zekunim katan, we have an old father and a young child of his old age. The simple explanation of these words refers to Yaakov and Binyomin, the youngest son. Perhaps we can offer a different interpretation. The Medrash (Bereishis Rabbah 86:2) states that Yaakov did not wish to descend to Egypt, so HaShem sent Yosef first and then Yaakov followed. It is fascinating that the words av zakein viyeled equal in gematria 210, and this is the number of years that the Jewish People were enslaved in Egypt. Thus, these words allude to Yaakov and his young son Yosef, who is also referred to as the Ben zekunim (Bereishis 37:3).
It is said (Bereishis 44:22) lo yuchal hanaar laazov es aviv, the youth cannot leave his father. The Medrash (Rashi Bereishis 37:35 citing Medrash Agadah, Tanchumah Vayigash §9) states that Yaakov said that he had a sign from HaShem that if his children did not die in his lifetime, then he would not see Gehinom. The word laazov (109) is equal in gematria to the word Gehinom (108).
It is said (Bereishis 44:29) ulikachtem gam es zeh meiim panai, so should you take this one, too, from my presence. The words zeh meiim equal in gematria Binyomin (162).
It is said (Bereishis 44:30) viatah kivoi el avdecho avi, and now, if I come to your servant my father. The word kivoi (33) equals in gematria the word avel, mourner. Yehudah was alluding to the idea that if he returns to Yaakov without Binyomin, the his father will die and they will be mourners. (see earlier Ibid 37:35 where Yaakov said ki eireid el bini aveil sheolah, for I will go down to the grave mourning for my son, and the word aveil is in gematria 33.)
It is said (Bereishis 44:32) ki avdecho arav es hanaar, for your servant took responsibility of the youth. The word arav in at bash is equal in gematria to the number 310. This alludes to the idea that there are 310 worlds that HaShem will bequeath to the righteous in the future. Thus, Yehudah was intimating that he took responsibility for Binyomin to the point that if he does not return him to Yaakov, then he will forfeit those 310 worlds.
It is said (Bereishis 45:4) vayomer Yosef el echav gishu na eilay vayigashu, then Yosef said to his brothers, “Come close to me, if you please,” and they came close. Rashi writes that Yosef showed the brothers that he was circumcised. The words na eilay equal in gematria bihamilah, with the circumcision (92).
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 11
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Thursday, January 1, 2009
Shabbos: Ta’am HaChaim Parashas Vayigash 5769
שבת טעם החיים פרשת ויגש תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayigash 5769
Extending Shabbos into the week
Introduction
In this weeks parasha we learn how Yosef reveals himself to his brothers after being separated from them for twenty two years. What is interesting about Yosef’s revelation is that he does not blame his brothers for selling him to Egypt. Rather, Yosef attributes his sale to Egypt for the good of his family. It is said (Bereishis 45:5) viatah al teiatzavu vial yichar bieineichem ki michartem osi heinah ki limichyah shilachani Elokim lifneichem, and now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d had sent me ahead of you. In this verse Yosef declares that the reason that his brothers sold him was so that he could be a provider for them in the years of famine. Yet, a few verses later it is said (Ibid verse 8) viatah lo atem shilachtem osi heimah ki HaElokim vayisimeini liav liPharaoh uliadon lichol baiso umosheil bichol eretz Mitzrayim, and now: It was not you who sent me here, but G-d; He has made me father to Pharaoh, master of his entire household, and ruler throughout the entire land of Egypt.
Understanding Yosef’s motives
Let us understand what message Yosef was conveying to his brothers. On the one hand Yosef told them that it was them who had sold him to Egypt but HaShem had orchestrated his sale so that he would be the provider of his family. On the other hand Yosef informs his brothers that it was not them who had sent him to Egypt. Rather, HaShem had sent him. Why did Yosef give them contradictory perspectives and what was his goal in stating these perspectives?
Angels and work
The Sfas Emes (Vayishlach 5631) writes that the word malach, normally translated as angel, is associated with the word melacha, work. Thus, throughout the week HaShem conducts the world through angels, as melacha is performed through malachim, angels. On Shabbos, however, one is forbidden to engage in melacha, labor, and Shabbos is a semblance of the World to Come, so the Jewish People can achieve HaShem’s will without any intermediaries.
Yosef represents the extension of Shabbos into the week
The Sfas Emes (Vayigash 5659) writes that Yaakov is reflected in Shabbos, whereas Yosef is reflects in Tosefes Shabbos, adding on to Shabbos. We can therefore suggest that Yosef was intimating to the brothers that while in action, i.e. melacha, they had certainly sold Yosef to Egypt, it was really HaShem Who had sent him. The reason for this is because the ideal of Yosef is to extend Shabbos into the week. Thus, Yosef repeated himself by declaring that ultimately it was not you who sent me to Egypt. Rather, Hashem sent me to Egypt. Yosef was hinting to the idea that all the successes and fortunes of the week find their source of blessing in Shabbos. It is noteworthy that the words shilachani Elokim lifneichem, that G-d had sent me ahead of you, equals in gematria zeh Shabbos, this is Shabbos.
The Shabbos connection
Throughout the week we are engaged in both physical and spiritual pursuits, which, according to the Sfas Emes, are conducted through malachim, angels. Yet, we must know that ultimately Shabbos is the source of the blessing. We must strive to bring the blessing of Shabbos in the week. It is for this reason that we count the days of the week as the days preceding Shabbos and the days that are subsequent to Shabbos. Similarly, we should choose food and other delicacies with the Holy Shabbos in mind. In the merit of contemplating Shabbos throughout the week HaShem should grant us the arrival of Moshiach and we should inherit the day which will be completely a Shabbos and rest day for eternal life.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos is our source of strength
Bimitzvas Shabbos Kel yachlitzach, through the Shabbos command will the Almighty strengthen you. How does the Shabbos strengthen a person? Shabbos is similar to Shemittah, the Sabbatical year, where a Jew must allow his land to lie fallow for an entire year. Yet, by observing Shemittah one is blessed with an abundance of crops. In a similar vein, by observing Shabbos properly, one is blessed during the week with success and strength to observe all of HaShem’s mitzvos. It is for this reason that the Yerushalmi (Nedarim 12:2) states that the mitzvah of Shabbos is equivalent to all of the other mitzvos in the Torah.
Shabbos in Tefillah
Serving HaShem with fear
Vichulam osim bieimah uviyirah ritzon konam, and they all do the will of their Maker with dread and reverence. It is sometimes easy to do HaShem’s will. W can pray, study Torah and perform mitzvos with relative ease. Yet, how often do we perform these acts with dread and reverence? While one is required to serve HaShem with love and with fear, it is quite often that the fear factor is missing in our lives. To fear HaShem certainly takes an effort. We are required to recite the Shema with fear. The reason for this is because the recital of Shema indicates our acceptance of HaShem’s Kingship and His mitzvos. A practical suggestion would be to recite or to contemplate before performing a mitzvah that we are performing the mitzvah out of love and fear of HaShem. Ones speech and thoughts affect his actions, and this contemplation or recital will lead us on the path of reverence and love for HaShem.
Shabbos Story
All he could think of was Shemiras Shabbos
Rabbi Mordechai Kamenetzky writes: It was the Jewish wedding of the century, the daughter of Rabbi Chaim Elazar Schapiro, the illustrious Munkatzcer Rebbe, was to marry the son of the Rebbe of Partzov. Both Chassidic dynasties were royal, aristocratic, and majestic. And the ceremony was to be equally regal. The bride and groom would ride in opulent carriages, drawn by four white horses. The wedding meal was so large that every needy member of the community would be allowed to partake. It was the Jewish event of the century!
There was so much excitement that an actual news crew came to film the wedding. The footage would be incorporated as part of the pre-feature newsreels shown at American movie theatres across the Atlantic! “Imagine!” thought the reporters, “this would attract hundreds of Jewish people who had roots in Europe into the theatre!” The difficult part was to convince the Munkatzcer Rebbe to speak for the cameras. The Rebbe vehemently opposed the frivolities and wanton ideas of the cinema, and would not participate in a film. The producer assured the Rebbe that only his voice, not his face (an assurance that proved to be false), would be presented to the large audiences.
“Rebbe, this is a wonderful opportunity for you to talk about the Hassidic court of Munkatzc! Imagine how many Jews would be fascinated by your life's work. It would also be a wonderful opportunity to send personal wishes to all your followers who have left Europe to come to America.”
Finally, the Rebbe consented. The film caught the Rebbe speaking for the microphones and the camera that was obscured from his view. He was very brief. Tearfully, he repeated his message a few times and then turned his head and stopped talking.
The American crew was excited. They were going to present the wedding with its entire mystique and majesty to American audiences.
However, when the wedding film was shown in American theatres the scene of the pomp and circumstance of the ceremony was a stark contrast to the interview with the Rebbe. They did not see a jubilant Rabbi Schapiro toasting the large audience upon the joyous occasion. Instead, they saw Rabbi Schapiro pleading tearfully on the silver screen. “Yidden heet der Shabbos!” “Jewish Brothers! Keep the Shabbos!” Those were the only words he said. Then he turned his face and wept. Those were the only words that the Rebbe chose to speak. (The film is now archived at the Museum of Jewish Heritage in New York City.) [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 23
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid. Yehonasan met Dovid and reaffirmed his dedication to Dovid. The Zifim informed Shaul that Dovid was hiding in the forest but Dovid was able to escape from Shaul’s pursuit. When Shaul had Dovid surrounded, a messenger came to inform Shaul that the Plishtim had spread out over the land so Shaul temporarily abandoned his pursuit of Dovid. Throughout the week we are, in a sense, pursued by the forces of evil who wish to destroy us, Heaven forbid, or to at least hamper our spiritual progress. When Shabbos arrives, however, all harsh judgments disappear and the evil angel is forced to respond Amen to the blessing of the good angel that the upcoming Shabbos should also be good.
Shabbos in Agadah
Shabbos is a day to remember and not to forget
The Bais Yisroel (Vayishlach 5725) writes that in the Zemiros of Shabbos we recite the words yom Shabbason ein lishkoach, the day of rest should not be forgotten. Regarding Shabbos it is said that we must remember the Shabbos and regarding Amalek it is said that we must remember what Amalek did to us when we left Egypt. This, the Bais Yisroel writes, teaches us that one can overcome the Evil Inclination, but he must ensure that he does not forget the Shabbos. One must not forget the power of Yaakov who observed the Shabbos and did not forget the Shabbos. When one accepts the Kingship of Hashem he will not forget his obligations to HaShem and His Torah.
Shabbos in Halacha
Hatmanah Insulating
In order to ensure that one not come to violate the prohibition of bishul, cooking and havarah, kindling, the Chachamim instituted the prohibition of hatmanah, insulating. One is Rabbinicaly forbidden to insulate a pot of hot food on Shabbos by enclosing it in any material that retains heat, such as a towel. In certain situations one is forbidden to do this even on Erev Shabbos. We will learn that this prohibition applies often in the modern day kitchen.
Shabbos Challenge Question
Last week we posed the question: why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? The Pinei Menachem (Mikeitz 5754) answers that regarding every matter there is an aspect of doing good and an aspect of turning away from bad. On Shabbos, writes the Pinei Menachem, one can reach the level where even the slav is deemed to be good.
This week’s question is, why do parents bless their children on Friday night? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Vayigash 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on http://www.doreishtov.blogspot.com/
Shabbos: Ta’am HaChaim Parashas Vayigash 5769
Extending Shabbos into the week
Introduction
In this weeks parasha we learn how Yosef reveals himself to his brothers after being separated from them for twenty two years. What is interesting about Yosef’s revelation is that he does not blame his brothers for selling him to Egypt. Rather, Yosef attributes his sale to Egypt for the good of his family. It is said (Bereishis 45:5) viatah al teiatzavu vial yichar bieineichem ki michartem osi heinah ki limichyah shilachani Elokim lifneichem, and now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d had sent me ahead of you. In this verse Yosef declares that the reason that his brothers sold him was so that he could be a provider for them in the years of famine. Yet, a few verses later it is said (Ibid verse 8) viatah lo atem shilachtem osi heimah ki HaElokim vayisimeini liav liPharaoh uliadon lichol baiso umosheil bichol eretz Mitzrayim, and now: It was not you who sent me here, but G-d; He has made me father to Pharaoh, master of his entire household, and ruler throughout the entire land of Egypt.
Understanding Yosef’s motives
Let us understand what message Yosef was conveying to his brothers. On the one hand Yosef told them that it was them who had sold him to Egypt but HaShem had orchestrated his sale so that he would be the provider of his family. On the other hand Yosef informs his brothers that it was not them who had sent him to Egypt. Rather, HaShem had sent him. Why did Yosef give them contradictory perspectives and what was his goal in stating these perspectives?
Angels and work
The Sfas Emes (Vayishlach 5631) writes that the word malach, normally translated as angel, is associated with the word melacha, work. Thus, throughout the week HaShem conducts the world through angels, as melacha is performed through malachim, angels. On Shabbos, however, one is forbidden to engage in melacha, labor, and Shabbos is a semblance of the World to Come, so the Jewish People can achieve HaShem’s will without any intermediaries.
Yosef represents the extension of Shabbos into the week
The Sfas Emes (Vayigash 5659) writes that Yaakov is reflected in Shabbos, whereas Yosef is reflects in Tosefes Shabbos, adding on to Shabbos. We can therefore suggest that Yosef was intimating to the brothers that while in action, i.e. melacha, they had certainly sold Yosef to Egypt, it was really HaShem Who had sent him. The reason for this is because the ideal of Yosef is to extend Shabbos into the week. Thus, Yosef repeated himself by declaring that ultimately it was not you who sent me to Egypt. Rather, Hashem sent me to Egypt. Yosef was hinting to the idea that all the successes and fortunes of the week find their source of blessing in Shabbos. It is noteworthy that the words shilachani Elokim lifneichem, that G-d had sent me ahead of you, equals in gematria zeh Shabbos, this is Shabbos.
The Shabbos connection
Throughout the week we are engaged in both physical and spiritual pursuits, which, according to the Sfas Emes, are conducted through malachim, angels. Yet, we must know that ultimately Shabbos is the source of the blessing. We must strive to bring the blessing of Shabbos in the week. It is for this reason that we count the days of the week as the days preceding Shabbos and the days that are subsequent to Shabbos. Similarly, we should choose food and other delicacies with the Holy Shabbos in mind. In the merit of contemplating Shabbos throughout the week HaShem should grant us the arrival of Moshiach and we should inherit the day which will be completely a Shabbos and rest day for eternal life.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Shabbos is our source of strength
Bimitzvas Shabbos Kel yachlitzach, through the Shabbos command will the Almighty strengthen you. How does the Shabbos strengthen a person? Shabbos is similar to Shemittah, the Sabbatical year, where a Jew must allow his land to lie fallow for an entire year. Yet, by observing Shemittah one is blessed with an abundance of crops. In a similar vein, by observing Shabbos properly, one is blessed during the week with success and strength to observe all of HaShem’s mitzvos. It is for this reason that the Yerushalmi (Nedarim 12:2) states that the mitzvah of Shabbos is equivalent to all of the other mitzvos in the Torah.
Shabbos in Tefillah
Serving HaShem with fear
Vichulam osim bieimah uviyirah ritzon konam, and they all do the will of their Maker with dread and reverence. It is sometimes easy to do HaShem’s will. W can pray, study Torah and perform mitzvos with relative ease. Yet, how often do we perform these acts with dread and reverence? While one is required to serve HaShem with love and with fear, it is quite often that the fear factor is missing in our lives. To fear HaShem certainly takes an effort. We are required to recite the Shema with fear. The reason for this is because the recital of Shema indicates our acceptance of HaShem’s Kingship and His mitzvos. A practical suggestion would be to recite or to contemplate before performing a mitzvah that we are performing the mitzvah out of love and fear of HaShem. Ones speech and thoughts affect his actions, and this contemplation or recital will lead us on the path of reverence and love for HaShem.
Shabbos Story
All he could think of was Shemiras Shabbos
Rabbi Mordechai Kamenetzky writes: It was the Jewish wedding of the century, the daughter of Rabbi Chaim Elazar Schapiro, the illustrious Munkatzcer Rebbe, was to marry the son of the Rebbe of Partzov. Both Chassidic dynasties were royal, aristocratic, and majestic. And the ceremony was to be equally regal. The bride and groom would ride in opulent carriages, drawn by four white horses. The wedding meal was so large that every needy member of the community would be allowed to partake. It was the Jewish event of the century!
There was so much excitement that an actual news crew came to film the wedding. The footage would be incorporated as part of the pre-feature newsreels shown at American movie theatres across the Atlantic! “Imagine!” thought the reporters, “this would attract hundreds of Jewish people who had roots in Europe into the theatre!” The difficult part was to convince the Munkatzcer Rebbe to speak for the cameras. The Rebbe vehemently opposed the frivolities and wanton ideas of the cinema, and would not participate in a film. The producer assured the Rebbe that only his voice, not his face (an assurance that proved to be false), would be presented to the large audiences.
“Rebbe, this is a wonderful opportunity for you to talk about the Hassidic court of Munkatzc! Imagine how many Jews would be fascinated by your life's work. It would also be a wonderful opportunity to send personal wishes to all your followers who have left Europe to come to America.”
Finally, the Rebbe consented. The film caught the Rebbe speaking for the microphones and the camera that was obscured from his view. He was very brief. Tearfully, he repeated his message a few times and then turned his head and stopped talking.
The American crew was excited. They were going to present the wedding with its entire mystique and majesty to American audiences.
However, when the wedding film was shown in American theatres the scene of the pomp and circumstance of the ceremony was a stark contrast to the interview with the Rebbe. They did not see a jubilant Rabbi Schapiro toasting the large audience upon the joyous occasion. Instead, they saw Rabbi Schapiro pleading tearfully on the silver screen. “Yidden heet der Shabbos!” “Jewish Brothers! Keep the Shabbos!” Those were the only words he said. Then he turned his face and wept. Those were the only words that the Rebbe chose to speak. (The film is now archived at the Museum of Jewish Heritage in New York City.) [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 23
Shabbos is a day when all harsh judgments disappear
In this chapter we learn how Shaul continued to pursue Dovid. Yehonasan met Dovid and reaffirmed his dedication to Dovid. The Zifim informed Shaul that Dovid was hiding in the forest but Dovid was able to escape from Shaul’s pursuit. When Shaul had Dovid surrounded, a messenger came to inform Shaul that the Plishtim had spread out over the land so Shaul temporarily abandoned his pursuit of Dovid. Throughout the week we are, in a sense, pursued by the forces of evil who wish to destroy us, Heaven forbid, or to at least hamper our spiritual progress. When Shabbos arrives, however, all harsh judgments disappear and the evil angel is forced to respond Amen to the blessing of the good angel that the upcoming Shabbos should also be good.
Shabbos in Agadah
Shabbos is a day to remember and not to forget
The Bais Yisroel (Vayishlach 5725) writes that in the Zemiros of Shabbos we recite the words yom Shabbason ein lishkoach, the day of rest should not be forgotten. Regarding Shabbos it is said that we must remember the Shabbos and regarding Amalek it is said that we must remember what Amalek did to us when we left Egypt. This, the Bais Yisroel writes, teaches us that one can overcome the Evil Inclination, but he must ensure that he does not forget the Shabbos. One must not forget the power of Yaakov who observed the Shabbos and did not forget the Shabbos. When one accepts the Kingship of Hashem he will not forget his obligations to HaShem and His Torah.
Shabbos in Halacha
Hatmanah Insulating
In order to ensure that one not come to violate the prohibition of bishul, cooking and havarah, kindling, the Chachamim instituted the prohibition of hatmanah, insulating. One is Rabbinicaly forbidden to insulate a pot of hot food on Shabbos by enclosing it in any material that retains heat, such as a towel. In certain situations one is forbidden to do this even on Erev Shabbos. We will learn that this prohibition applies often in the modern day kitchen.
Shabbos Challenge Question
Last week we posed the question: why do we mention the slav, quail, in the zemer of Mah Yedidus if the Jewish People were punished in the Wilderness when they received the slav? The Pinei Menachem (Mikeitz 5754) answers that regarding every matter there is an aspect of doing good and an aspect of turning away from bad. On Shabbos, writes the Pinei Menachem, one can reach the level where even the slav is deemed to be good.
This week’s question is, why do parents bless their children on Friday night? If you have a possible answer, please email me at ShabbosTaamHachaim@gmail.com and your answer will be posted in next week’s edition of Shabbos: Ta’am HaChaim.
Shabbos: Ta’am HaChaim
Parashas Vayigash 5769
is sponsored in merit
of the soldiers in Israel
who are fighting to safeguard
the Jewish People.
Hashem should allow them to be victorious and we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, a half an hour before Minchah.
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.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on http://www.doreishtov.blogspot.com/
Wednesday, December 31, 2008
Doreish Tov on Medrash Rabbah Parashas Vayigash 5769 (1)
Doreish Tov on Medrash Rabbah
Parashas Vayigash 5769
93:1
The Medrash
The Medrash states that it is said (Bereishis 44:18) vayigash eilav Yehudah vayomer bi adoni yidbaeir na davar avdecho davar biaznei adoni vial yichar apcha biavdecho ki chomocha kiPharaoh, then Yehudah approached him and said, “If you please, my lord, may your servant speak a word in my lord’s ears and let not your anger flare up at your servant – for you are like Pharaoh.” The Medrash cites the verse (Mishlei 6:1-3) that states bini im aravta lireiecha… nokashta biimrei ficha… asei zos…. My child, if you have been a guarantor for your friend (if you have given your handshake for a stranger) you have been entrapped by the words of your mouth (snared by the words of your mouth) do this, (therefore, my child, and be rescued; for you have come into your fellow’s hand). Rabbi Chanina said, “Flee from three and cleave to three. Flee from receiving deposits and from miunim (do not teach your daughter or another woman to refuse a marriage that was arranged when she was a minor) and from being a guarantor (See Matnas Kehunah for explanation). Cleave to chalitzah (when a man dies and leaves his wife childless, the preferred method for the brother of the deceased is to perform chalitzah, a ceremony that releases his sister-in-law from having to marry him) and to annulment of vows and to bringing peace between man and his fellow. Rabbi Berachiah said in the name of Rabbi Shimon bar Abba that it is not called pikadon (a deposit). Rather it is an acrostic of the words pok don, i.e. take this item out of your house that you should not accept it. Alternatively, the words bini im aravta lireiecha refer to Yehudah, who said (Bereishis 43:9) anochi eervenu, I will personally guarantee him. The words takata lizar kapecha, (if you have given your handshake for a stranger) refer to the words that Yehudah stated miyadi tivaksehnu, of my own hand can you demand him. The words nokashta biimrei ficha (you have been entrapped by the words of your mouth) refer to the words that Yehudah stated im lo haviosiv eilecho, if I do not bring him back to you. The words asei zos eifoh bini vihinatzel, do this, therefore, my child, and be rescued, teach us that you, i.e. Yehudah, should cleave to the dust of his feet and accept his kingship and mastery. It is regarding this that it is said vayigash eilav Yehudah.
Question on the Medrash
The Medrash states that one should not be a guarantor on a loan and the implication is that Yehudah was not correct in guaranteeing to Yaakov that he would return Binyomin to him safe. The end of the Medrash implies that Yehudah should have accepted Yosef as king. Is the Medrash faulting Yehudah for taking responsibility for Binyomin? We do not find that Yehudah was faulted for taking responsibility for Binyomin. What then is the Medrash referring to?
The deeper intention of the Medrash
It would appear from the words of the Medrash that Yehudah had taken a big chance by guaranteeing to Yaakov that he would return Binyomin safe. Although Yehudah assumed this great responsibility for Binyomin, the Medrash teaches us that being guarantor is fraught with risk, especially when dealing with a king. It is insufficient for one to take such a risk without humbling himself in the process. The Sfas Emes (5739) understands the words of the Medrash to mean that one has to accept the Kingship of HaShem and through that acceptance one can rectify everything. Yehudah reflected this ideal because Yehudah means hodaah, admission, and Yehudah was able to confess the truth, and once there is admission of the truth, everything can be rectified. Thus, we can understand that although Yehudah had guaranteed Binyomin’s safety, he was required to be truthful with himself and submit himself to Yosef’s authority. Only then could Yehudah rectify his taking the risk of guaranteeing Binyomin’s safe return.
The lesson of the Medrash
This Medrash teaches us to constantly examine our actions. We are always faced with situations where we declare that we will take full responsibility. We must know, however, that the only guarantee that we have of doing things correctly is by submitting to the will of our King, HaShem, Who controls the entire world and all our actions.
Parashas Vayigash 5769
93:1
The Medrash
The Medrash states that it is said (Bereishis 44:18) vayigash eilav Yehudah vayomer bi adoni yidbaeir na davar avdecho davar biaznei adoni vial yichar apcha biavdecho ki chomocha kiPharaoh, then Yehudah approached him and said, “If you please, my lord, may your servant speak a word in my lord’s ears and let not your anger flare up at your servant – for you are like Pharaoh.” The Medrash cites the verse (Mishlei 6:1-3) that states bini im aravta lireiecha… nokashta biimrei ficha… asei zos…. My child, if you have been a guarantor for your friend (if you have given your handshake for a stranger) you have been entrapped by the words of your mouth (snared by the words of your mouth) do this, (therefore, my child, and be rescued; for you have come into your fellow’s hand). Rabbi Chanina said, “Flee from three and cleave to three. Flee from receiving deposits and from miunim (do not teach your daughter or another woman to refuse a marriage that was arranged when she was a minor) and from being a guarantor (See Matnas Kehunah for explanation). Cleave to chalitzah (when a man dies and leaves his wife childless, the preferred method for the brother of the deceased is to perform chalitzah, a ceremony that releases his sister-in-law from having to marry him) and to annulment of vows and to bringing peace between man and his fellow. Rabbi Berachiah said in the name of Rabbi Shimon bar Abba that it is not called pikadon (a deposit). Rather it is an acrostic of the words pok don, i.e. take this item out of your house that you should not accept it. Alternatively, the words bini im aravta lireiecha refer to Yehudah, who said (Bereishis 43:9) anochi eervenu, I will personally guarantee him. The words takata lizar kapecha, (if you have given your handshake for a stranger) refer to the words that Yehudah stated miyadi tivaksehnu, of my own hand can you demand him. The words nokashta biimrei ficha (you have been entrapped by the words of your mouth) refer to the words that Yehudah stated im lo haviosiv eilecho, if I do not bring him back to you. The words asei zos eifoh bini vihinatzel, do this, therefore, my child, and be rescued, teach us that you, i.e. Yehudah, should cleave to the dust of his feet and accept his kingship and mastery. It is regarding this that it is said vayigash eilav Yehudah.
Question on the Medrash
The Medrash states that one should not be a guarantor on a loan and the implication is that Yehudah was not correct in guaranteeing to Yaakov that he would return Binyomin to him safe. The end of the Medrash implies that Yehudah should have accepted Yosef as king. Is the Medrash faulting Yehudah for taking responsibility for Binyomin? We do not find that Yehudah was faulted for taking responsibility for Binyomin. What then is the Medrash referring to?
The deeper intention of the Medrash
It would appear from the words of the Medrash that Yehudah had taken a big chance by guaranteeing to Yaakov that he would return Binyomin safe. Although Yehudah assumed this great responsibility for Binyomin, the Medrash teaches us that being guarantor is fraught with risk, especially when dealing with a king. It is insufficient for one to take such a risk without humbling himself in the process. The Sfas Emes (5739) understands the words of the Medrash to mean that one has to accept the Kingship of HaShem and through that acceptance one can rectify everything. Yehudah reflected this ideal because Yehudah means hodaah, admission, and Yehudah was able to confess the truth, and once there is admission of the truth, everything can be rectified. Thus, we can understand that although Yehudah had guaranteed Binyomin’s safety, he was required to be truthful with himself and submit himself to Yosef’s authority. Only then could Yehudah rectify his taking the risk of guaranteeing Binyomin’s safe return.
The lesson of the Medrash
This Medrash teaches us to constantly examine our actions. We are always faced with situations where we declare that we will take full responsibility. We must know, however, that the only guarantee that we have of doing things correctly is by submitting to the will of our King, HaShem, Who controls the entire world and all our actions.
Monday, December 29, 2008
Chanukah poem
The Yevanim were able to penetrate
Our Holy Temple and its gate
13 breaches they did cause
In the soreg, one of the holy walls
The Chashmonaim decided then and there
To wage a war where it would be clear
That although the Greeks could physically fight
One does not win with human might
Lo vichayil vilo vichoach
Rather, with HaShem’s spirit, His ruach
Mi chcomocha baeilim was their battle cry
They called out mi laHaShem eilay
Few against many, weak against strong
Victory for the Jews did not take long
Matisyahu and his sons prevailed
The Greeks and the Hellenists truly failed
The greater miracle was in the lights
Which lasted not one but eight nights
Praise and thanks we offer to HaShem
Acknowledging forever His Great Name
Our Holy Temple and its gate
13 breaches they did cause
In the soreg, one of the holy walls
The Chashmonaim decided then and there
To wage a war where it would be clear
That although the Greeks could physically fight
One does not win with human might
Lo vichayil vilo vichoach
Rather, with HaShem’s spirit, His ruach
Mi chcomocha baeilim was their battle cry
They called out mi laHaShem eilay
Few against many, weak against strong
Victory for the Jews did not take long
Matisyahu and his sons prevailed
The Greeks and the Hellenists truly failed
The greater miracle was in the lights
Which lasted not one but eight nights
Praise and thanks we offer to HaShem
Acknowledging forever His Great Name
Saturday, December 27, 2008
Ramazei DiOraysa: Hints in the Torah Volume 1 Issue 10
רמזי דאורייתא
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
It is said (Bereishis 41:1) vihinei min hayeor olos sheva paros, when behold! out of the River there emerged seven cows. It is noteworthy that in this dream Pharaoh saw cows, which are called paros, and there was no poseir, interpretation, for the dream. The word paros contains the same letters as the word poseir.
Chanukah always occurs between the parshiyos of vayeishev and Mikeitz. It is noteworthy that the difference in gematria between the words vayeishev (318) and Mikeitz (230) is Chanukah (89).
It is said (Bereishis 41:14) vayigalach vayichaleif simlosav, he shaved and changed his clothes. It is noteworthy that the word vayigalach is an acrostic for the words vihinei Yosef gilah liPharaoh chalomo, and behold Yosef revealed the dream to Pharaoh. Furthermore, the word vayichaleif forms an acrostic for the words vihinei Yosef chalom liPharaoh poseir, and behold Yosef interpreted Pharaoh’s dream.
It is said (Bereishis 41:16) Elokim yaaneh es shalom Pharaoh, it is G-d Who will respond with Pharaoh’s welfare. The word yaaneh can be interpreted to mean that G-d will afflict the peace of Pharaoh, i.e. He will cause Pharaoh distress.
There are various allusions to Yosef in the dreams of Pharaoh. The words (Bereishis 41:2) vihinei min, and behold, equal in gematria Yosef (156). The word (Ibid) baachu, equals in gematria 17, and this alludes to the fact that Yosef was seventeen years old when he was sold by his brothers. The words (Ibid verse 32) ki nachon, it is because (the matter) stands, equals in gematria Yosef (156).
It is said (Bereishis 41:33) viatah yeireh Pharaoh ish navon vichacham, now let pharaoh seek out a discerning man. The words navon vichacham equal in gematria the name Yaakov (182). Perhaps this alludes to the idea that Yosef was intimating that Pharaoh should appoint him or one of his brothers to be in charge of the food storage.
The Pinei Menachem writes that the word liYefes can be rearranged to spell the word pisil, a wick, alluding to the idea that by defeating the Greeks we merited the mitzvah of lighting the Chanukah Menorah with wicks and oil. It is noteworthy that the word Yefes, the forerunner of the Greek nation, also forms an acrostic for the words Yevanim pilim Torah, Greeks, elephants (which the Greeks used in battle) and this led to a victory for Torah.
It is well known that the word Chanukah forms an acrostic for the words ches neiros vihalacha kiBeis Hillel, eight candles and the halacha follows Beis Hillel (that we light on the first night one candle and we subsequently ascend in the amount of candles that we light). We can suggest that the word Chanukah also forms an acrostic for the words Chashmonaim natzchu viachar kein hidliku, the Chashmonaim were victorious and afterwards they lit.
It is said in the chapter of Tehillim that many recite every day of Chanukah (30:6) ki rega biapo chaim birtzono, for His anger endures but a moment; life results from His favor. The word biapo equals in gematria the word Chanukah, alluding to the idea that initially HaShem was angered with the Jewish People. Once the Chashmonaim demonstrated self-sacrifice, HaShem favored the Jewish people and allowed them to be victorious. (I saw recently in a sefer this gematria).
It is said (Ibid verse 12) hafachta mispidi limachol li, You have transformed my lament into dancing for me. The word hafachta can be arranged as follows: The middle letters spell out the word pach, flask, alluding to the flask of oil that was found in the Bais HaMikdash. The first and last letters in at bash (where aleph is taf, beis is shin etc.) are tzadi and aleph, which equal in gematria the word biChanukah (91) , on Chanukah.
It is said (Ibid verse 13) limaan yizamercho chavod vilo yidom, so that my soul might sing to You and not be stilled. The words vilo yidom equal in gematria biChanukah.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
To subscribe weekly by email,
please send email to ramazeidioraisa@gmail.com
View Ramazei DiOraysa:
Hints in the Torah
And other Divrei Torah on www.doreishtov.blogspot.com
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
It is said (Bereishis 41:1) vihinei min hayeor olos sheva paros, when behold! out of the River there emerged seven cows. It is noteworthy that in this dream Pharaoh saw cows, which are called paros, and there was no poseir, interpretation, for the dream. The word paros contains the same letters as the word poseir.
Chanukah always occurs between the parshiyos of vayeishev and Mikeitz. It is noteworthy that the difference in gematria between the words vayeishev (318) and Mikeitz (230) is Chanukah (89).
It is said (Bereishis 41:14) vayigalach vayichaleif simlosav, he shaved and changed his clothes. It is noteworthy that the word vayigalach is an acrostic for the words vihinei Yosef gilah liPharaoh chalomo, and behold Yosef revealed the dream to Pharaoh. Furthermore, the word vayichaleif forms an acrostic for the words vihinei Yosef chalom liPharaoh poseir, and behold Yosef interpreted Pharaoh’s dream.
It is said (Bereishis 41:16) Elokim yaaneh es shalom Pharaoh, it is G-d Who will respond with Pharaoh’s welfare. The word yaaneh can be interpreted to mean that G-d will afflict the peace of Pharaoh, i.e. He will cause Pharaoh distress.
There are various allusions to Yosef in the dreams of Pharaoh. The words (Bereishis 41:2) vihinei min, and behold, equal in gematria Yosef (156). The word (Ibid) baachu, equals in gematria 17, and this alludes to the fact that Yosef was seventeen years old when he was sold by his brothers. The words (Ibid verse 32) ki nachon, it is because (the matter) stands, equals in gematria Yosef (156).
It is said (Bereishis 41:33) viatah yeireh Pharaoh ish navon vichacham, now let pharaoh seek out a discerning man. The words navon vichacham equal in gematria the name Yaakov (182). Perhaps this alludes to the idea that Yosef was intimating that Pharaoh should appoint him or one of his brothers to be in charge of the food storage.
The Pinei Menachem writes that the word liYefes can be rearranged to spell the word pisil, a wick, alluding to the idea that by defeating the Greeks we merited the mitzvah of lighting the Chanukah Menorah with wicks and oil. It is noteworthy that the word Yefes, the forerunner of the Greek nation, also forms an acrostic for the words Yevanim pilim Torah, Greeks, elephants (which the Greeks used in battle) and this led to a victory for Torah.
It is well known that the word Chanukah forms an acrostic for the words ches neiros vihalacha kiBeis Hillel, eight candles and the halacha follows Beis Hillel (that we light on the first night one candle and we subsequently ascend in the amount of candles that we light). We can suggest that the word Chanukah also forms an acrostic for the words Chashmonaim natzchu viachar kein hidliku, the Chashmonaim were victorious and afterwards they lit.
It is said in the chapter of Tehillim that many recite every day of Chanukah (30:6) ki rega biapo chaim birtzono, for His anger endures but a moment; life results from His favor. The word biapo equals in gematria the word Chanukah, alluding to the idea that initially HaShem was angered with the Jewish People. Once the Chashmonaim demonstrated self-sacrifice, HaShem favored the Jewish people and allowed them to be victorious. (I saw recently in a sefer this gematria).
It is said (Ibid verse 12) hafachta mispidi limachol li, You have transformed my lament into dancing for me. The word hafachta can be arranged as follows: The middle letters spell out the word pach, flask, alluding to the flask of oil that was found in the Bais HaMikdash. The first and last letters in at bash (where aleph is taf, beis is shin etc.) are tzadi and aleph, which equal in gematria the word biChanukah (91) , on Chanukah.
It is said (Ibid verse 13) limaan yizamercho chavod vilo yidom, so that my soul might sing to You and not be stilled. The words vilo yidom equal in gematria biChanukah.
Ramazei DiOraysa: Hints in the Torah
Volume 1 Issue 10
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363.
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please send email to ramazeidioraisa@gmail.com
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Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 19
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 19
Tefillah Thoughts
Praying on Chanukah
It is said (Tehillim 18:7) batzar li ekra HaShem viel Elokai ashaveia yishma meiheichalo koli vishavasi lifanav tavo viaznav, in my distress I would call upon HaShem, and to my G-d I would cry [for salvation]. From his abode He would hear my voice, my cry to Him would reach His ears. The Medrash (Medrash Tehillim §18) states that the various expressions of prayer in this verse refer to the different exiles that the Jewish People endured. The words yishma meiheichalo koli alludes to the Greek exile. The reason the heichal is mentioned is because the Bais HaMikdash stood throughout the entire reign of the Greeks. Perhaps this Medrash can be explained according to the words of the Maharal (Ner Mitzvah page 22) who writes that the word heichal equals in gematria 65, and the name Yavan, Greece, equals in gematria 66, symbolizing that the Greeks had one over the heichal. From this Medrash it would appear that with prayer, the Jewish People can be victorious over the Greeks. This idea is also hinted to in the verse that states (Tehillim 20:3) yishlach ezrecho mikodesh umitziyon yisadeka, may He dispatch your help from the Sanctuary, and support you from Tziyon. The first letters of the words yishlach ezrecho mikodesh umitziyon yisadeka equal in gematria the word kol, voice, which alludes to the power of prayer. Thus, the prayers of the Jewish People gain power from the Bais HaMikdash.
Tefillah Teachings
Washing ones hands before praying even after having washed in the morning
If one washed his hands properly in the morning and he is not aware that his hands became soiled, since he was not focused on keeping his hands clean, he must wash them again before praying. This ruling applies even if from the time that he washed his hands until he prayed he studied Torah in between, as studying Torah is also deemed to be an interruption. Nonetheless, he does not need to wash his hands again if he wants to study Torah, recite blessings and Shema. The Pri Megadim, however, writes that one is required to wash his hands again if he wishes to recite Shema.
Tefillah Translated and Elucidated
Yigdal
We must be unified so Hashem will be One
Echod viein yachid kiyichudo, He is One – and there is no unity like His Oneness. We are accustomed to referring to the idea of people getting along with each other as unity. In this passage, however, we discover that the unity of HaShem is the only true unity. Nonetheless, HaShem allowed us a glimpse of His unity by giving us the opportunity to become one with others, and when this occurs with all of mankind, HaShem will be one and His Name will be one.
Tefillah Tale
The Flames That Danced All Night In The Wind
It was the last day of Chanukah. My patience was wearing thin from the promise I made to myself the first night of Chanukah. We live in a small apartment and have quite a few rambunctious kids. With no shortage of menorahs in our home the glasses, wicks, and oil start flying around about half an hour before lighting time. You would think that once we all would light things calm down. Actually that's when the stakes get raised. Nothing is more exciting for a two year old boy than yanking on the table cloth beneath five lit menorahs. So one year I promised myself that no matter what happens I will stay calm and not raise my voice.
There was an added complication to our menorah logistics. In our kitchen where we all lit there is no window to the street so the Rav told me we should light one menorah in the boys’' bedroom facing the street. That menorah had a large base and with no windowsill available we placed it upon a thin radiator in a way that the menorah was dangling halfway in mid-air. You can imagine that this was not pleasant. Especially since my 4 year old son whose bed was directly beneath this menorah felt that since it was in his airspace he can do whatever he wants with it. “Whatever he wants” did not entail standing a few feet away and not touching.
Despite the usual “Mishugas”, that year I managed to stay calm through some trying moments. For the first 7 nights I managed to survive with my promise still intact. Then came the big one “Zois Chanukah”, the culmination of Chanukah. The night the menorah gets filled to capacity, standing room only with all eight lights. The lighting that's going to keep us warm for a whole year. After carefully managing to “load up” my trapeze artist high flying menorah without spilling too much oil I went to call the gang so that we can start the show. Just then I saw the landlord of the airspace, my four year old tzaddik tip toe up to the menorah to get a better look at my fully loaded beauty. What happened next I don’t need to tell you. You probably guessed already. Not only did it fall and shatter the little glasses and spill oil all over the place but the menorah actually snapped at the stem leaving me menorah-less on the last night 15 minutes before candle lighting. Seeing this sight and my little tzaddik standing beside it made the blood rush to my head so quick I nearly exploded. Then catching hold of myself I realized that I needed to somehow get hold of a new Menorah pronto. But where? I quickly ran out of the house killing two birds with one stone (and no children since I was gone from the premises).
The best I could do was find one of those flimsy throwaway menorahs in a local shteebel. So much for my big night. I was going to the big dance with a disposable. When I got home I calmly walked into the house and didn't utter a word of complaint. I somehow managed to convince myself the impossible. That if I can keep my big mouth closed and just smile, Hashem will enjoy my candles more than a nice menorah. Funny how emotions get the better of you. Although now that idea seems obvious back then it was a tough sell.
Anyway, when I got to the window I realized that it was impossible to put the menorah on the ledge because of the way it was built. My wife suggested that I put it on the outside of the window where there was a sizable ledge. Considering that the wind was howling I didn’t think that was feasible since I didn't have one of those glass enclosures. I didn’t even think I’d even be able to light it in those conditions. Since it was too late to start calling a Rav and asking a Shaila I figured I’ll just try it.
The family gathered around and with no hard feelings towards my son, with great skepticism and even a little concern that I was making a bracha livatala, I lit my shamash and attempted to light the menorah. Surprisingly it lit rather easily. Now came the next challenge. How long would it last? The first half hour seemed to take forever. With the wind blowing incessantly the little flames seemed doomed. Boruch Hashem we made it and were home free. After that I left the room to eat supper. After supper I went back fully expecting not to see anything still burning. Lo and behold all eight lights were burning away. I can tell you without exaggeration that these lights took a beating as they were mercilessly pounded by the wind for hours on end, yet they danced and sang all night long. When the last flame finally burned out close to midnight there was not a lick of oil left in the glasses. It was the first time in my life that not one flame died out prematurely.
I am like you. The miracles and great stories always seem to happen to someone else. But by the next morning when the events of the past night finally sunk in I had this amazing feeling as I realized that I too had witnessed my own private miracle. Although it was a disposable menorah I carefully removed it from the windowsill and put it straight on my desk as a remembrance of that special, special night. I always loved to look at the perfectly clean empty glasses and smile. Although I am back to screaming and hollering at the kids it gives me the satisfaction of knowing that once I passed a really big test and it gives me hope that one day I can finally rid myself of anger for once and for all.
In fact over the past year I passed another big test. We moved houses and as my kids were helping me pack up my home office one of them took my precious disposable menorah/trophy and wasn't too careful. When I heard the shattering of glass and turned around to see a frightened young girl (who knew about our miraculous menorah although not the background to it) I didn't even flinch. I just looked up and smiled and said “thanks Hashem I guess I got all the chizuk I needed from your thoughtful gift. It must be time to move on.”
This is a true story submitted by dear friend and avid Revach reader. [Reprinted with permission from Revach.net]
Tefillah Test
The Bais HaMikdash atones for all
Last week we posed the question: the Medrash (Devarim Rabbah 2:10) states that Dovid HaMelech requested from HaShem that He ignore the prayers of the gentiles. Yet, we find elsewhere that the Medrash (Rashi Bereishis 27:28) states that Shlomo HaMelech, Dovid HaMelech’s son, requested from HaShem that He should answer the prayers of a gentile in the Bais HaMikdash regardless of whether the gentile is deserving or not. What is the difference between Dovid HaMelech’s request and Shlomo HaMelech’s request? A friend of mine suggested that perhaps the answer to this question is that Shlomo HaMelech offered his prayer after dedicating the Bais HaMikdash, and the Gemara (Sukkah 55b) states that the Jewish People offered sacrifices in the Bais HaMikdash to atone for the gentiles. It was for this reason that Shlomo HaMelech requested from HaShem that He answer the prayers of the gentiles, whereas in the times of Dovid the Bais HaMikdash had not been built, so there was no need to pray on behalf of the gentiles.
This week’s question is, why do we begin the Maariv prayer with the words vihu rachum yichapeir avon, He, the Merciful One, is forgiving of iniquity. 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 19
is sponsored in honor of the Jewish People worldwide who delight in the mitzvah of Chanukah.
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 And other Divrei Torah on www.doreishtov.blogspot.com
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