שבת טעם החיים פרשת תרומה תשס"ט
Shabbos: Ta’am HaChaim Parashas Terumah 5769
The month of Adar and Shabbos are a state of permanency in this temporal world
Introduction
We have now entered into the month of Adar and in less than two weeks we will celebrate the holiday of Purim. It is important to understand the connection between the month that we are in and the parashah that we are currently reading. The Chiddushei HaRim writes that the word Adar is similar to the word adur, which means I will dwell. What is the association between the month of Adar and dwelling? In order to understand the connection between the month of Adar and dwelling, we will examine the Medrash regarding the building of the Mishkan. The Medrash (Shemos Rabbah 33:1) states that HaShem wished that the Jewish people build for Him a Mishkan so that He will have a place to dwell amongst them. What does it mean that HaShem dwells amongst the Jewish People?
Permanency of Shabbos
It is said regarding Shabbos (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. The Zohar states that the word ledorosam can be read lidirosam, to dwell amongst them. How is Shabbos associated with dwelling? In one sense we can suggest that the Gemara (Pesachim 117b) states that Shabbos is kivia vikayma, permanent and existing. Similarly, the Gemara states that Shabbos is kovea, renders permanent, regarding the separating of tithes. Thus, unlike the days of the week which can often be tumultuous and unstable, Shabbos has an aura of permanency and stability. On a deeper level, however, Shabbos is the source of blessing for the weekday, so it follows that when the Jewish People observe the Shabbos properly, the Shabbos sustains the Jewish People.
Purim is a permanent holiday
Based on this premise that the permanency of Shabbos is based on how we observe Shabbos, we can suggest that this is the meaning of the words of the Chiddushei HaRim who writes that the word Adar is also associated with the concept of dwelling. On the surface, the miracle of Purim, when the Jewish People were saved from a decree of annihilation, was a temporary reprieve. Despite the fact that the Jewish People rebuilt the Bais HaMikdash shortly afterwards, they did not retain the level of holiness and elevated spirituality that they had experienced when they were delivered from the clutches of Haman. Nonetheless, the Medrash (Medrash Mishlei §9) states that although in the future all the festivals will be nullified, the days of Purim will never leave the Jewish People. What is so unique about Purim that even after Moshiach arrives we will commemorate its message? The answer to this question is that the miracle of Purim demonstrated to the Jewish People that despite the temporal state of this world, HaShem still dwells amongst us, and this idea is eternal. The Zohar states that the Jewish People, the Torah and HaShem are all one. Thus, the fact that HaShem delivered the Jewish People from annihilation reflects the idea that we will always be one with HaShem. Similarly, the Pinei Menachem cites the Zohar that states that if there is no holiness below, so to speak, there is no holiness above. Based on the words of the Zohar, we can comprehend the Medrash that states that HaShem desired to dwell amongst the Jewish People, and for this reason He instructed them to erect a Mishkan. By erecting a Mishkan and living in holiness, the Jewish People, in a sense, were allowing HaShem to dwell in holiness.
The Shabbos Connection
Shabbos is a time when HaShem, so to speak, dwells in our midst. We find that regarding Purim it is said (Esther 9:28) vihayamim haeileh nizkarim vinaasim bichol dor vador, and the days should be remembered and celebrated by every generation. Regarding Shabbos it is said (Shemos 31:16) vishamru vinei Yisroel es haShabbos laasos es haShabbos ledorosam bris olam, the Children of Israel shall observe the Shabbos, to make the Shabbos an eternal covenant for their generations. It is also said regarding Shabbos (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. Thus, we see that regarding both Shabbos and Purim we are instructed to remember the day and celebrate the day. Furthermore, regarding Purim it is said bichol dor vador, by every generation, and the word dor alludes to the idea that Purim has permanence amongst the Jewish People. HaShem should allow us to celebrate the Holy Shabbos and the wondrous day of Purim and we should merit the day when Purim will not cease among the Jews, and its remembrance will not perish from their descendants.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos clothing and Shabbos candles
Livush bigdei chamudos lihadlik ner bivracha, dressed in beautiful garments to kindle the flame with blessing. What is the association between wearing beautiful garments and lighting the Shabbos candles? The Torah (Bereishis 27:15) refers to the garments that Yaakov wore to receive the blessing from Yitzchak as bigdei chamudos, precious garments. Through Rivka’s foresight, Yaakov disguised himself as Esav and received the blessings from Yitzchak. The Pinei Menachem writes that in a similar vein it is said regarding the building of the Mishkan (Shemos 35:26) vichol haanashim asher nasa liban osana bichochma tavu es haizim, all the women whose hearts inspired them with wisdom spun the goat hair. Thus, we see that it was in the merit of our Holy Matriarchs that we entered into a state of holiness. Similarly, with the onset of Shabbos the Jewish women light Shabbos candles, and we don our Shabbos finery which allows us to bask in the holiness the entire Shabbos.
Shabbos in Tefillah
Holiness leads to fear of HaShem
Kedusha kulam kiechod onim bieimah viomrim biyirah, all of them as one proclaim His holiness with fear, and say with awe: Kedushah is defined as holy and separate and it is this distinctiveness of HaShem that causes all of creation to fear Him. Unfortunately, when people do not act holy, they lose their fear of HaShem. Hashem should allow us to be cognizant of the fact that He created the entire world and this should lead us to lead holy lives where we can fear Him.
Shabbos Story
His style of Daf Yomi
Rabbi Mordechai Kamenetzky writes: In a small shul in Yerushalayim, a daily Daf HaYomi shiur (Talmudic folio class) was held each morning before Shacharis. An elderly Russian immigrant attended the shiur. Quiet as he was, his behavior in the shiur intrigued the lecturer. He would never ask a thing. Often he would nod off. Sometimes, when the Rabbi quoted a particular Talmudic sage, the old man’s face would light up - especially when the Rabbi mentioned an opinion from an obscure Talmudic personality.
This behavior continued throughout the summer. Always quiet, the man would sometimes nod off, and at other times he would perk up. Then winter came. The group of men would gather around the table in the frigid mornings huddled close as they would warm to the strains of the Talmud and the straining heater in the old synagogue. The old man never missed a class.
One morning a rare snow blanketed Jerusalem. No one showed up to the shiur except the Rabbi and the elderly Russian Jew. Instead of giving his usual lecture, the Rabbi decided he would ask the old Jew a little bit about himself.
“Tell me,” he inquired, “I watch you as I say my shiur. Sometimes you look intrigued but at other times you seem totally disinterested. The trouble is I would like to make the shiur more interesting for you during its entirety, but I can't seem to make out what perks you up and makes you doze?”
The old man smiled. “I never had a Jewish education. I can barely read Hebrew. I do not come to the shiur for the same reasons that the other men come.” He paused as his eyes pondered his past. “You see, I was a soldier in the Red Army during World War II. Every day our commander would herd us into a room and put a gun to our heads. He commanded us to recite the names of every member of the Politburo. And we did. We learned those names backwards and forward. I come to this class to hear the names of every rabbi in the Talmud. If I cannot learn at least I will know the names of all the great sages! “That.” he smiled, “is my Daf HaYomi!” [Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 31
Despising the profane and embracing the holiness of Shabbos
In this last chapter of Shmuel I, we learn about the tragic deaths of Shaul and his sons. The Plishtim found Shaul’s corpse and they cut off his head and stripped him of his battle gear and they placed his gear in the temple of Ashtaros and they hung his remains upon the wall of Bais–shan. The inhabitants of Yaveish Gilad heard what the Plishtim had done to Shaul and during the night they took the remains of Shaul and his sons and brought the, back to Yaveish and they burned them there. They then took the bones of Shaul and his sons and buried them under the tamarisk tree and then they fasted for seven days. It is fascinating that Shaul told his arm-bearer to stab him so that the Plishtim, who were uncircumcised, should not stab him and make sport of him. Shaul was so holy that he only feared that unholy people would be the cause of his death. We should approach Shabbos in the same fashion, with the realization that despite all the impurities we may have encountered during the week, Shabbos is holy and can purify us.
Shabbos in Agadah
The Torah was given on Shabbos
The Pinei Menachem writes that the Gemara (Shabbos 86b) states that all opinions concur that the Torah was given on Shabbos. This means, writes the Pinei Menachem, that the power of Shabbos is an aid. Furthermore, the Sfas Emes writes that the reason Moshe added a day for the preparation of receiving the Torah was so that the Torah should be given on Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There is an exception which only applies in cases of necessity. One can insulate a pot with heat-retaining material, in case of necessity, if the food has cooled below yad soledes bo (110ºF), even while in a kli rishon. Thus, if one does not have available a container with which he can transfer the food, he would be allowed to insulate a kli rishon (i.e. the original pot) to preserve hot food that is essential to the Shabbos meal.
Shabbos Challenge Question
Last week we posed the question: Why is Shabbos referred to as a kallah, a bride? The Pinei Menachem writes that Shabbos is referred to as chemdas yamim, ‘most coveted of days,’ and this is in accordance with the Targum that renders the word (Bereishis 2:2) vayechal, (HaShem) completed, as vichamad, and he coveted. Based on this the Pinei Menachem suggests that the Shabbos is referred to as a kallah, a bride, similar to what it is said (Tehillim 84:3) nichsifa vigam kolsa nafshi, my soul yearns, indeed it pines, and it is for this reason we recite in Kabbalas Shabbos the words lecho dodi likras kallah, come my Beloved to greet the bride.
This week’s question is: why would it be permitted to cry on Shabbos? 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 Terumah 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, February 26, 2009
Friday, February 20, 2009
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
שבת טעם החיים פרשת משפטים תשס"ט
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
Shabbos is a spiritual day accompanied by physical indulgences
Introduction
In this weeks parasha we learn about the precursor to the Jewish people fashioning the Golden Calf. It is said (Shemos 24:9-11) vayaal Moshe viAharon Nadav viAvihu vishivim miziknei Yisroel vayiru es Elokei Yisroel visachas raglav kimaasei livnas hasapir uchietzem hashamayim latohar viel atzilei binei Yisroel lo shalach yado vayechezu es HaElokim vayochlu vayishtu, Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel ascended. They saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand – they gazed at G-d, yet they ate and drank. Rashi (Bamidbar 11:16) writes that this eating and drinking is comparable to a commoner who bites into a piece of bread while talking to a king. One must wonder, though, how it was possible that the great men of Israel could witness the greatest revelation ever experienced by mankind and then engage in such mundane acts like eating and drinking. How are we to understand this apparent paradox?
Attaining spiritual heights on Shabbos requires physical indulgence
There is a well known statement from the Holy Baal Shem Tov of blessed memory who said that on Shabbos, we are instructed by the Torah and the prophets to indulge in eating, drinking and other physical actions and this is deemed to be oneg Shabbos, delighting in the Shabbos. The Zohar refers to Shabbos as yoma dinishmasa, the day of the souls. How is it, then, that one can view Shabbos as a spiritual day when he is involved in such physical acts? The Baal Shem Tov would say that the Satan, i.e. the Evil Inclination, does not wish that a Jew attain such great spiritual heights on Shabbos. If a Jew would not eat and drink and indulge himself on Shabbos, the Satan would thwart the Jew’s attempt to ascend the spiritual ladder. Thus, HaShem instructed us to eat and drink on Shabbos, and this would satisfy the Satan.
The great leaders of Israel sought to attain a high level of spirituality while their souls were separated from their bodies
In a similar vein, we can suggest that the great leaders of Israel witnessed the revelation at Sinai, and this experience literally took the souls out of the bodies of the Jewish people. While the soul leaving the body is an indication of great spiritual heights, the Rambam (Hilchos Yesodei HaTorah 7:6) posits that HaShem did not desire that the Jewish People remain at this level. Thus, HaShem instructed Moshe (Devarim 5:27) lech emor lahem shuvu lachem liahaleichem, “go say to them, ‘return to your tents.’” The Rambam interprets this to mean that HaShem desired that the souls of the Jewish People should return to their bodies. The great leaders, however, wished to retain this level of spirituality. While HaShem desires that a person live on a high spiritual level, and this normally requires the attachment of the body to the soul, the great leaders felt that by eating and drinking at the time of the great spiritual revelation, they would somehow be able to maintain the status of their souls being outside their bodies. This concept, that one can be totally spiritual and yet indulge in physical matters, is beyond our comprehension. Yet, according to the words of the Holy Baal Shem Tov, this is exactly the dichotomy that we experience every Shabbos. The great leaders at Sinai, however, did not follow HaShem’s instructions, and by attempting to retain the level of their souls outside their bodies, they were punished later with the death penalty.
The Shabbos Connection
This fresh perspective of what we are experiencing on Shabbos should inspire us to prepare even more for the Holy Day of Shabbos, when HaShem allows us to physically indulge to thwart the schemes of the Satan. By following HaShem’s will, we should merit a day that is completely Shabbos and a day of rest for eternal life.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Running with desire to Shabbos
Bichein narutz likraseich boi challah nesucha, therefore we run toward you, ‘Come, O royal bride.’ The word ratz, which means run, is associated with word ratzon, will. Thus, we are declaring that that it is our greatest desire to approach the Holy Shabbos.
Shabbos in Tefillah
The angels speak articulately in the Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The Eitz Yosef writes that the words bisafah verurah equal in gematria the words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear language. This idea is in accordance with e statement of the Gemara (Shabbos 12b) that the angels do not understand Aramaic. It would follow, then, that the desired language of the angels is the Holy Tongue.
Shabbos Story
Seeing the angels on Friday night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a great and famous rabbi and he was not a follower of the Baal Shem Tov and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan of the town’s Chasidim. Reb Chaim agreed, but with the condition that his guest, the Baal Shem Tov, not pray a long Friday night service - as he usually did - as this would delay the Sabbath meal if they had to wait for him.
The Baal Shem Tov agreed to this request. In actuality, however, he Baal Shem Tov could not control his ecstatic davening, so the Baal Shem Tov prayed for a long time, and thus arrived late at the rabbi’s house. Reb Chaim was waiting for his guest to arrive. When the Baal Shem Tov finally arrived, the rabbi began with Shabbos Zemiros, and he continued the meal without saying anything about the Baal Shem Tov’s lateness, which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, “Why didn’t you rebuke the Baal Shem Tov regarding his tardiness?” “How could I rebuke him?” the rabbi responded. “The Talmud states that on Friday night two angels accompany a person back home from the synagogue. When the Baal Shem Tov entered, I actually saw the two angels entering with him! I certainly always believed what the Talmud said regarding the angels. Now, however, I actually saw them! That shows what my level is compared to the level of the Baal Shem Tov. Tell me, then, how could I say anything to him?”
Shabbos in Navi
Shmuel I Chapter 30
Reward for those who prepare and for those who act
In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovid’s men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovid’s men declared that the men who had not fought should not receive any of the spoils, and Dovid disgraced with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandmenst that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes would study Zohar before the meal. The Imrei Emes once asked the Pinei Menachem, who was then a child, if he was hungry, and the Pinei Menachem responded in the negative. The Imrei Emes told the Pinei Menachem that the Gemara (Pesachim 99b) states that one should enter into Shabbos with an appetite. His words were, “one must be hungry.” Apparently, related the Pinei Menachem, the intention of my father was that one must have an appetite for the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it sis aid (Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention, the yearning of [our] soul.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
Regarding heat-retaining materials, the prohibition of insulating only applies to a kli rishon, i.e. the original pot that was heated on the flame. If the food is transferred to a kli sheini, i.e. second vessel, one is permitted to insulate that vessel with a heat-retaining material. Thus, if one needs to insulate hot food on Shabbos, one should transfer the food to a kli sheini and insulate that second container. Based on this ruling, one can wrap a baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? A reader responded: the angels that accompany us are those created by our deeds during the week. We have the negative spiritual force of all the sins we did, i.e. “the bad angel,” and we have all the good we did during the week, i.e. “the good angel.” These angels can be changed through teshuvah, as the Gemara states that zedonos naasu zichuyos, which means that the forces themselves change or at least become subordinate to the good angel and are forced to say amen. Shabbat has the same letters as tashev – return, repentance, and through observance of Shabbos we cause a transformation in our deeds and our spiritual forces known as angels created during that week. This is also symbolized by the cleaning of the cup before Kiddush as this demonstrates that one has to cleanse himself of all negativity from the week and only then can one pour in the wine, which is akin to the bracha and shefa from above. The Pinei Menachem answers that when a Jew receives the Shabbos with proper preparation, then even the forces of evil transform to good, as all the angels are created from our mitzvos and our actions.
This week’s question is: Why is Shabbos referred to as a kallah, a bride? 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 Mishpatim 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Mishpatim 5769
Shabbos is a spiritual day accompanied by physical indulgences
Introduction
In this weeks parasha we learn about the precursor to the Jewish people fashioning the Golden Calf. It is said (Shemos 24:9-11) vayaal Moshe viAharon Nadav viAvihu vishivim miziknei Yisroel vayiru es Elokei Yisroel visachas raglav kimaasei livnas hasapir uchietzem hashamayim latohar viel atzilei binei Yisroel lo shalach yado vayechezu es HaElokim vayochlu vayishtu, Moshe, Aharon, Nadav and Avihu, and seventy of the elders of Israel ascended. They saw the G-d of Israel, and under his feet was the likeness of sapphire brickwork, and it was like the essence of the heaven in purity. Against the great men of the Children of Israel, He did not stretch out His hand – they gazed at G-d, yet they ate and drank. Rashi (Bamidbar 11:16) writes that this eating and drinking is comparable to a commoner who bites into a piece of bread while talking to a king. One must wonder, though, how it was possible that the great men of Israel could witness the greatest revelation ever experienced by mankind and then engage in such mundane acts like eating and drinking. How are we to understand this apparent paradox?
Attaining spiritual heights on Shabbos requires physical indulgence
There is a well known statement from the Holy Baal Shem Tov of blessed memory who said that on Shabbos, we are instructed by the Torah and the prophets to indulge in eating, drinking and other physical actions and this is deemed to be oneg Shabbos, delighting in the Shabbos. The Zohar refers to Shabbos as yoma dinishmasa, the day of the souls. How is it, then, that one can view Shabbos as a spiritual day when he is involved in such physical acts? The Baal Shem Tov would say that the Satan, i.e. the Evil Inclination, does not wish that a Jew attain such great spiritual heights on Shabbos. If a Jew would not eat and drink and indulge himself on Shabbos, the Satan would thwart the Jew’s attempt to ascend the spiritual ladder. Thus, HaShem instructed us to eat and drink on Shabbos, and this would satisfy the Satan.
The great leaders of Israel sought to attain a high level of spirituality while their souls were separated from their bodies
In a similar vein, we can suggest that the great leaders of Israel witnessed the revelation at Sinai, and this experience literally took the souls out of the bodies of the Jewish people. While the soul leaving the body is an indication of great spiritual heights, the Rambam (Hilchos Yesodei HaTorah 7:6) posits that HaShem did not desire that the Jewish People remain at this level. Thus, HaShem instructed Moshe (Devarim 5:27) lech emor lahem shuvu lachem liahaleichem, “go say to them, ‘return to your tents.’” The Rambam interprets this to mean that HaShem desired that the souls of the Jewish People should return to their bodies. The great leaders, however, wished to retain this level of spirituality. While HaShem desires that a person live on a high spiritual level, and this normally requires the attachment of the body to the soul, the great leaders felt that by eating and drinking at the time of the great spiritual revelation, they would somehow be able to maintain the status of their souls being outside their bodies. This concept, that one can be totally spiritual and yet indulge in physical matters, is beyond our comprehension. Yet, according to the words of the Holy Baal Shem Tov, this is exactly the dichotomy that we experience every Shabbos. The great leaders at Sinai, however, did not follow HaShem’s instructions, and by attempting to retain the level of their souls outside their bodies, they were punished later with the death penalty.
The Shabbos Connection
This fresh perspective of what we are experiencing on Shabbos should inspire us to prepare even more for the Holy Day of Shabbos, when HaShem allows us to physically indulge to thwart the schemes of the Satan. By following HaShem’s will, we should merit a day that is completely Shabbos and a day of rest for eternal life.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Running with desire to Shabbos
Bichein narutz likraseich boi challah nesucha, therefore we run toward you, ‘Come, O royal bride.’ The word ratz, which means run, is associated with word ratzon, will. Thus, we are declaring that that it is our greatest desire to approach the Holy Shabbos.
Shabbos in Tefillah
The angels speak articulately in the Holy Tongue
Bisafah verurah uvinimah, with clear articulation, and with sweetness. The Eitz Yosef writes that the words bisafah verurah equal in gematria the words lashon hakodesh, the Holy Tongue, as the Holy Tongue is a clear language. This idea is in accordance with e statement of the Gemara (Shabbos 12b) that the angels do not understand Aramaic. It would follow, then, that the desired language of the angels is the Holy Tongue.
Shabbos Story
Seeing the angels on Friday night
The Baal Shem Tov once visited Lemberg and stayed with his relative, the Gaon, Rabbi Chaim HaKohen Rappaport, the rabbi of the city. It was the custom of Reb Chaim to pray in the town synagogue. Reb Chaim was a great and famous rabbi and he was not a follower of the Baal Shem Tov and did not appreciate his new Chasidic movement.
The Baal Shem Tov asked for permission to pray with a separate minyan of the town’s Chasidim. Reb Chaim agreed, but with the condition that his guest, the Baal Shem Tov, not pray a long Friday night service - as he usually did - as this would delay the Sabbath meal if they had to wait for him.
The Baal Shem Tov agreed to this request. In actuality, however, he Baal Shem Tov could not control his ecstatic davening, so the Baal Shem Tov prayed for a long time, and thus arrived late at the rabbi’s house. Reb Chaim was waiting for his guest to arrive. When the Baal Shem Tov finally arrived, the rabbi began with Shabbos Zemiros, and he continued the meal without saying anything about the Baal Shem Tov’s lateness, which contradicted their agreement.
When the meal was over, the Rebbetzin asked her husband, “Why didn’t you rebuke the Baal Shem Tov regarding his tardiness?” “How could I rebuke him?” the rabbi responded. “The Talmud states that on Friday night two angels accompany a person back home from the synagogue. When the Baal Shem Tov entered, I actually saw the two angels entering with him! I certainly always believed what the Talmud said regarding the angels. Now, however, I actually saw them! That shows what my level is compared to the level of the Baal Shem Tov. Tell me, then, how could I say anything to him?”
Shabbos in Navi
Shmuel I Chapter 30
Reward for those who prepare and for those who act
In this chapter we learn how Dovid arrived at Tziklag and discovered that the Amalekim had attacked Tziklag, burned it with fire and had captured all the women and children residing in Tziklag. Dovid and his men then went and took revenge against the Amalekim, killing them all except for four hundred youths riding on camels, who fled. Dovid then rescued all the spoils that the Amalekim had taken, and he also rescued the women and children. Two hundred of Dovid’s men had remained behind, as they were too exhausted to cross the Besor Brook. The mean-spirited and base people of Dovid’s men declared that the men who had not fought should not receive any of the spoils, and Dovid disgraced with them. Dovid argued that the ones who remained with the baggage should receive equal share to those who had gone out to battle. This idea of sharing the spoils applies also to Shabbos. The Gemara states that one who toils on Erev Shabbos will eat on Shabbos. Many Jews eat and drink on Shabbos but they are not engaged in the preparations for Shabbos. It is usually the women who spend the most time preparing for Shabbos, and the Gemara states that the women are obligated in both the positive and negative commandmenst that are said regarding Shabbos. Thus, it follows that both men and women will earn equal reward for preparing and observing the Shabbos.
Shabbos in Agadah
Desire for Shabbos and mitzvos
The Pinei Menachem said that his Holy Father, the Imrei Emes of blessed memory, would delay reciting Kiddush on Friday evening, as the Imrei Emes would study Zohar before the meal. The Imrei Emes once asked the Pinei Menachem, who was then a child, if he was hungry, and the Pinei Menachem responded in the negative. The Imrei Emes told the Pinei Menachem that the Gemara (Pesachim 99b) states that one should enter into Shabbos with an appetite. His words were, “one must be hungry.” Apparently, related the Pinei Menachem, the intention of my father was that one must have an appetite for the mitzvah. The desire of tzaddikim is mitzvos and good deeds, as it sis aid (Yeshaya 26:9) nafshi ivisicho, my soul desired You, and it is also said (Ibid verse 8) lishimcho ulizichricho taavas nafesh, Your Name and Your mention, the yearning of [our] soul.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
Regarding heat-retaining materials, the prohibition of insulating only applies to a kli rishon, i.e. the original pot that was heated on the flame. If the food is transferred to a kli sheini, i.e. second vessel, one is permitted to insulate that vessel with a heat-retaining material. Thus, if one needs to insulate hot food on Shabbos, one should transfer the food to a kli sheini and insulate that second container. Based on this ruling, one can wrap a baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels who do not change can be transformed from bad to good? A reader responded: the angels that accompany us are those created by our deeds during the week. We have the negative spiritual force of all the sins we did, i.e. “the bad angel,” and we have all the good we did during the week, i.e. “the good angel.” These angels can be changed through teshuvah, as the Gemara states that zedonos naasu zichuyos, which means that the forces themselves change or at least become subordinate to the good angel and are forced to say amen. Shabbat has the same letters as tashev – return, repentance, and through observance of Shabbos we cause a transformation in our deeds and our spiritual forces known as angels created during that week. This is also symbolized by the cleaning of the cup before Kiddush as this demonstrates that one has to cleanse himself of all negativity from the week and only then can one pour in the wine, which is akin to the bracha and shefa from above. The Pinei Menachem answers that when a Jew receives the Shabbos with proper preparation, then even the forces of evil transform to good, as all the angels are created from our mitzvos and our actions.
This week’s question is: Why is Shabbos referred to as a kallah, a bride? 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 Mishpatim 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, February 12, 2009
Shabbos: Ta’am HaChaim Parashas Yisro 5769
שבת טעם החיים פרשת יתרו תשס"ט
Shabbos: Ta’am HaChaim Parashas Yisro 5769
Shabbos all the time
Introduction
In this week’s parasha the Torah records the Aseres HaDibros, the Ten Commandments. It is interesting to note that all of the Commandments contain an instruction that one must be constantly aware of. For example, the first Commandment instructs us to be constantly aware that HaShem is our G-d. The second Commandment instructs us that we are prohibited from fashioning idols or bowing down to idols. All the Commandments are constant, except for one, and that is the fourth Commandment that instructs us to keep Shabbos. It is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. It would seem that the Commandment to remember the Shabbos is only applicable on the seventh day of every week. If this is true, why did HaShem include the Commandment of remembering Shabbos in the list of the Ten Commandments?
Rashi’s interpretation of the Commandment requiring us to remember Shabbos
In order to answer this question, it is worth examining the words of Rashi on this verse. Rashi writes that the word zachor is written in a present tense, which means that one should constantly remember the Shabbos day. Thus, if one encounters a fine item during the week, he should designate it for Shabbos. The difficulty with the words of Rashi, asks the Ramban, is that this does not follow the halacha stated in the Gemara. The Gemara (Beitzah 16a) states that Shammai would always eat in honor of Shabbos. When Shammai would find a choice animal, he would declare “this should be for Shabbos.” The next day Shammai would find a more preferred animal and he would eat the first one and leave the second animal for Shabbos. Hillel, however, had a different approach. All of Hillel’s actions were for the sake of Heaven, as it is said (Tehillim 68:20) baruch HaShem yom yom yaamas lanu, blessed is the Lord, day by day He burdens us. Thus, how could Rashi write that the explanation of this verse follows the interpretation of Shammai, when the halacha generally follows the opinion of Hillel?
Remembering Shabbos is a requirement throughout the entire week
The answer to this question is that although the halacha follows Hillel, Rashi chose to interpret our verse according to Shammai, because Rashi is explaining this Commandment according to the context of all the Commandments listed. Thus, Shabbos is not limited to the seventh day of the week. Rather, one is required to remember Shabbos throughout the entire week. One can achieve this remembrance by preparing foods for Shabbos, or even by counting the days to Shabbos, as the Ramban cites from the Mechilta.
Taking Shabbos into the week
With this premise we can understand the significance of the custom to eat Seudas Melaveh Malka, the feast that escorts the Shabbos Queen. In addition to paying respect to the departing Shabbos, by partaking in this feast we are also demonstrating how we are bringing the Shabbos into the week. Indeed, the word Melaveh, which is translated as escorted, is associated with the name Levi, who was thus named because Leah declared (Bereishis 29:34) atah hapaam yilaveh ishi eilay, this time my husband will become attached to me.
The Shabbos Connection
Shabbos is in a sense the culmination of the Commandments that are focused on our relationship with HaShem, commonly referred to as mitzvos shebein adam laMakaom, commandments that are between man and his Creator. Our acknowledgment of HaShem as the G-d Who redeemed us from Egypt, and our admission that there is no other G-d besides Him, culminated in our remembering and observing the Holy Shabbos. Shabbos is the day when HaShem rested from all His work, and HaShem’s rest, so to speak, allows us the opportunity to come even closer to HaShem than we do during the weekday. HaShem should allow us to remember the Shabbos throughout the entire week, and through the remembrance of Shabbos, we will remember that HaShem is our G-d Who loves us and bestows all His goodness on His Chosen People.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Overwhelmed by Shabbos
Mah Yedidus menuchaseich at Shabbos HaMalka, how beloved is your contentment, you Shabbos Queen. There are numerous verses that commence with the word mah. that it is said (Devarim 10:12) viatah Yisroel mah HaShem Elokecha shoeil meiimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states that the word mah, what, can be interpreted to read meah, meaning one hundred, and from here we learn that one is required to recite one hundred blessings daily. It would seem from this Gemara that the word mah, besides the simple translation of what, also contains within it a deeper meaning, and that is an expression of overwhelming praise to HaShem. In a similar vein, here in this zemer we declare Mah Yedidus menuchaseich, how beloved is your contentment, as when we contemplate the beauty of Shabbos, we are overwhelmed with this precious gift that HaShem has bestowed on His beloved children.
Shabbos in Tefillah
The righteous who are deceased descend into this world to sanctify HaShem’s Name
Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShem’s Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach.
Shabbos Story
Good morning to everyone
Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechter’s Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. “Would you like to leave a message?” she inquired.
“Sure,” responded Reb Zvi, “tell him that Rabbi Kamenetzky called.”
The woman at the other end gasped. “Raabbi Kaamenetzky?” she drawled. “Did you say you were Raabbi Kaamenetzky?” She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. “Yes.” He did not know what would follow. “Why do you ask?”
“Are you,” asked the operator, “by any chance, related to the famous Rabbi Kamenetzky?”
There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage. Dean of Mesivta Torah Vadaas to whom thousands had flocked for advice and counsel, was. She continued. “You know, he passed away about ten years ago at the end the wintah?” She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, “Yes, I’m a grandson.”
“YOOOU ARE?” she exclaimed. “Well, I’m sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine!”
My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. “You say that Rabbi Kamenetzky was a good friend of yours?”
“Sure! Every mornin’ Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin’ he made sure to come my way, nod his head, and say good mornin’ to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 29
Recognizing HaShem’s Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish their king for allowing Dovid and his men to go into battle with them. The officers convinced Achish to send Dovid away from the battle and Dovid and his men returned to the land of the Plishtim. It is amazing that when Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai HaShem ki yashar atah, as HaShem lives, you are an upright person. Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah bieinay kimalach Elokim, I know – for in my eyes you are as good as an angel of G-d. It is amazing that a gentile had such wonderful praises for HaShem and for Dovid. Throughout the week we are faced with many challenges and it is difficult to always be cognizant of HaShem’s Presence. Hashem, in His infinite goodness, bestowed upon us the Holy Shabbos, which is His precious gift that allows us to be come close to Him. If a gentile was able to discern the greatness of HaShem and of the righteous, we certainly can be cognizant of HaShem’s greatness and of the great love that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is pure and cannot be tarnished
It is said (Shemos 31:13) ach es Shabsosai tishmoru, however, you must observe My Shabbos. Rashi writes (Bamidbar 31:22) that the word ach teaches us that before performing hagalah, ritual immersion, of golden vessels, one has to remove the chaludah, the tarnish that is found on the vessel. The Pinei Menachem quotes his father, the Imrei Emes, who cites the Sfas Emes (Ki Sisa 5631) who writes that Shabbos is clean and holy and no blemish can penetrate the Shabbos. Shabbos is a vehicle for repentance, and repentance can elevate a person to even a higher place than where the righteous stand.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There are certain instances in which a container can be insulated in a heat-retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either.
This week’s question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels, who do not change, can be transformed from bad to good? 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 Yisro 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Yisro 5769
Shabbos all the time
Introduction
In this week’s parasha the Torah records the Aseres HaDibros, the Ten Commandments. It is interesting to note that all of the Commandments contain an instruction that one must be constantly aware of. For example, the first Commandment instructs us to be constantly aware that HaShem is our G-d. The second Commandment instructs us that we are prohibited from fashioning idols or bowing down to idols. All the Commandments are constant, except for one, and that is the fourth Commandment that instructs us to keep Shabbos. It is said (Shemos 20:8) zachor es yom haShabbos likadisho, remember the Shabbos day to sanctify it. It would seem that the Commandment to remember the Shabbos is only applicable on the seventh day of every week. If this is true, why did HaShem include the Commandment of remembering Shabbos in the list of the Ten Commandments?
Rashi’s interpretation of the Commandment requiring us to remember Shabbos
In order to answer this question, it is worth examining the words of Rashi on this verse. Rashi writes that the word zachor is written in a present tense, which means that one should constantly remember the Shabbos day. Thus, if one encounters a fine item during the week, he should designate it for Shabbos. The difficulty with the words of Rashi, asks the Ramban, is that this does not follow the halacha stated in the Gemara. The Gemara (Beitzah 16a) states that Shammai would always eat in honor of Shabbos. When Shammai would find a choice animal, he would declare “this should be for Shabbos.” The next day Shammai would find a more preferred animal and he would eat the first one and leave the second animal for Shabbos. Hillel, however, had a different approach. All of Hillel’s actions were for the sake of Heaven, as it is said (Tehillim 68:20) baruch HaShem yom yom yaamas lanu, blessed is the Lord, day by day He burdens us. Thus, how could Rashi write that the explanation of this verse follows the interpretation of Shammai, when the halacha generally follows the opinion of Hillel?
Remembering Shabbos is a requirement throughout the entire week
The answer to this question is that although the halacha follows Hillel, Rashi chose to interpret our verse according to Shammai, because Rashi is explaining this Commandment according to the context of all the Commandments listed. Thus, Shabbos is not limited to the seventh day of the week. Rather, one is required to remember Shabbos throughout the entire week. One can achieve this remembrance by preparing foods for Shabbos, or even by counting the days to Shabbos, as the Ramban cites from the Mechilta.
Taking Shabbos into the week
With this premise we can understand the significance of the custom to eat Seudas Melaveh Malka, the feast that escorts the Shabbos Queen. In addition to paying respect to the departing Shabbos, by partaking in this feast we are also demonstrating how we are bringing the Shabbos into the week. Indeed, the word Melaveh, which is translated as escorted, is associated with the name Levi, who was thus named because Leah declared (Bereishis 29:34) atah hapaam yilaveh ishi eilay, this time my husband will become attached to me.
The Shabbos Connection
Shabbos is in a sense the culmination of the Commandments that are focused on our relationship with HaShem, commonly referred to as mitzvos shebein adam laMakaom, commandments that are between man and his Creator. Our acknowledgment of HaShem as the G-d Who redeemed us from Egypt, and our admission that there is no other G-d besides Him, culminated in our remembering and observing the Holy Shabbos. Shabbos is the day when HaShem rested from all His work, and HaShem’s rest, so to speak, allows us the opportunity to come even closer to HaShem than we do during the weekday. HaShem should allow us to remember the Shabbos throughout the entire week, and through the remembrance of Shabbos, we will remember that HaShem is our G-d Who loves us and bestows all His goodness on His Chosen People.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Overwhelmed by Shabbos
Mah Yedidus menuchaseich at Shabbos HaMalka, how beloved is your contentment, you Shabbos Queen. There are numerous verses that commence with the word mah. that it is said (Devarim 10:12) viatah Yisroel mah HaShem Elokecha shoeil meiimach, now, O Israel, what does HaShem, your G-d, ask of you? The Gemara (Menachos 43b) states that the word mah, what, can be interpreted to read meah, meaning one hundred, and from here we learn that one is required to recite one hundred blessings daily. It would seem from this Gemara that the word mah, besides the simple translation of what, also contains within it a deeper meaning, and that is an expression of overwhelming praise to HaShem. In a similar vein, here in this zemer we declare Mah Yedidus menuchaseich, how beloved is your contentment, as when we contemplate the beauty of Shabbos, we are overwhelmed with this precious gift that HaShem has bestowed on His beloved children.
Shabbos in Tefillah
The righteous who are deceased descend into this world to sanctify HaShem’s Name
Lihakdish liyotzrom binachas ruach, to sanctify the One Who formed them with tranquility. The Tiferes Shlomo (Moadim Shaar HaTefillah page 38) writes that besides the praise that is offered by the angels, the souls of the righteous in Gan Eden also constantly praise HaShem with love and with mesirus nefesh, sacrifice, through their service of HaShem that they performed while in this world. The source of holiness, writes the Tiferes Shlomo, is mesirus nefesh, and the righteous in Gan Eden accept upon themselves mesirus nefesh, even to descend to this world for the sanctification of HaShem’s Name and for the good of the Jewish People. This, then, is the meaning of the words that we recite here binachas ruach. These words are literally translated to mean with tranquility, but they can also be interpreted to mean the descent of the ruach, the spirit, into this world. The righteous that have left this world already are referred to as ruach.
Shabbos Story
Good morning to everyone
Rabbi Mordechai Kamenetzky writes: Last year my brother, Rabbi Zvi Kamenetzky of Chicago, tried to contact a friend who was vacationing at Schechter’s Caribbean Hotel in Miami Beach, Florida. After about 15 rings, the hotel operator, an elderly, southern black woman, who worked at the hotel for three decades politely informed my brother that the man was not in the room. “Would you like to leave a message?” she inquired.
“Sure,” responded Reb Zvi, “tell him that Rabbi Kamenetzky called.”
The woman at the other end gasped. “Raabbi Kaamenetzky?” she drawled. “Did you say you were Raabbi Kaamenetzky?” She knew the name! It sounded as if she was about to follow up with a weighty question, and my brother responded in kind. “Yes.” He did not know what would follow. “Why do you ask?”
“Are you,” asked the operator, “by any chance, related to the famous Rabbi Kamenetzky?”
There was silence in Chicago. My brother could not imagine that this woman had an inkling of who his grandfather, the great sage. Dean of Mesivta Torah Vadaas to whom thousands had flocked for advice and counsel, was. She continued. “You know, he passed away about ten years ago at the end the wintah?” She definitely had her man, thought Reb Zvi. Still in shock, he offered a subdued, “Yes, I’m a grandson.”
“YOOOU ARE?” she exclaimed. “Well, I’m sure glad to talk to ya! Cause your grandpa -- he was a real good friend of mine!”
My brother pulled the receiver from his ear and stared at the mouthpiece. He composed himself and slowly began to repeat her words, quizzically. “You say that Rabbi Kamenetzky was a good friend of yours?”
“Sure! Every mornin’ Raabbi Kaaamenetzky would come to this here hotel to teach some sorta Bible class (It was the Daf-Yomi.) Now my desk is about ten yards from the main entrance of the hotel. But every mornin’ he made sure to come my way, nod his head, and say good mornin’ to me. On his way out, he would always stop by my desk and say good-bye. Oh! Yes! He was a great Rabbi but he was even a greater man. He was a wonderful man. He was a real good friend of mine!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 29
Recognizing HaShem’s Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish their king for allowing Dovid and his men to go into battle with them. The officers convinced Achish to send Dovid away from the battle and Dovid and his men returned to the land of the Plishtim. It is amazing that when Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai HaShem ki yashar atah, as HaShem lives, you are an upright person. Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah bieinay kimalach Elokim, I know – for in my eyes you are as good as an angel of G-d. It is amazing that a gentile had such wonderful praises for HaShem and for Dovid. Throughout the week we are faced with many challenges and it is difficult to always be cognizant of HaShem’s Presence. Hashem, in His infinite goodness, bestowed upon us the Holy Shabbos, which is His precious gift that allows us to be come close to Him. If a gentile was able to discern the greatness of HaShem and of the righteous, we certainly can be cognizant of HaShem’s greatness and of the great love that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is pure and cannot be tarnished
It is said (Shemos 31:13) ach es Shabsosai tishmoru, however, you must observe My Shabbos. Rashi writes (Bamidbar 31:22) that the word ach teaches us that before performing hagalah, ritual immersion, of golden vessels, one has to remove the chaludah, the tarnish that is found on the vessel. The Pinei Menachem quotes his father, the Imrei Emes, who cites the Sfas Emes (Ki Sisa 5631) who writes that Shabbos is clean and holy and no blemish can penetrate the Shabbos. Shabbos is a vehicle for repentance, and repentance can elevate a person to even a higher place than where the righteous stand.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining material
There are certain instances in which a container can be insulated in a heat-retaining material on Shabbos. [These exceptions only apply to fully cooked food. One is never permitted to insulate partially cooked food on Shabbos.] One example of this permit is that one can rewrap a pot of fully cooked food that was wrapped in a heat retaining material, i.e. a towel, prior to Shabbos and then became uncovered on Shabbos. Furthermore, one can unwrap the container on Shabbos to remove some food and re-insulate it. One is also allowed to add an extra layer of insulation i.e. another towel to a pot that was insulated prior to Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? The Pinei Menachem answers that the Zohar states the source of all blessing during the weekday is from Shabbos, so it follows that if there is no distress, grief, or lament on Shabbos, then there will not be distress, grief, or lament during the week either.
This week’s question is, the Gemara (Shabbos 119b) states that if everything is prepared properly on Friday night, then the bad angel must declare that it should be this way the following Shabbos. How is it possible that angels, who do not change, can be transformed from bad to good? 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 Yisro 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Thursday, February 5, 2009
Shabbos: Ta’am HaChaim Parashas Beshalach 5769
שבת טעם החיים פרשת בשלח תשס"ט
Shabbos: Ta’am HaChaim Parashas Beshalach 5769
Shabbos, manna and daas
Introduction
In this week’s parasha we learn about the fascinating chapter of the manna that HaShem provided for the Jewish People while they sojourned in the Wilderness. The manna was miraculous in that it fell from heaven every day except for Shabbos and every Jew received exactly what he needed for sustenance. Furthermore one who ate the manna did not need to relieve himself afterwards and the Amana tasted like any food that one desired. There is one as act of the manna, however, that is not as well known, and that is that the manna was not named by HaShem or by Moshe. Rather, it is said (Shemos 16:4-5) vayomer HaShem el Moshe hinini mamtir lachem min hashamayim viyatza haam vilaktu divar yom biyomo limaan anasenu hayeielch bisorasi im lo vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, HaShem said to Moshe, “Behold! – I shall rain down for you food from heaven, let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not. And it shall be that on the sixth day when they prepare what they bring, it will be double what they pick every day.” Further on it is said (Ibid verse 15) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. Moshe said to them, “This is the food that HaShem has given you for eating. One must wonder why the Jewish People referred to the food as manna.
Why did Moshe not inform the Jewish People regarding Shabbos?
Another difficulty that must be addressed regarding the manna is the fact that the manna did not fall on Shabbos. It is said (Ibid verse 22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechod vayavou kol nisiei haeidah vayagidu liMoshe vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vieis asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. He said to them, “This is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put a way for yourselves as a safekeeping until the morning. Rashi (verse 22) writes that the princes queried Moshe regarding the double portion of the manna and from here we derive that Moshe had not yet informed the Jewish People regarding the aspect of manna not falling on Shabbos and the receiving of a double portion of manna on Friday. Once the princes asked Moshe regarding this phenomena, Moshe informed them regarding Shabbos and HaShem chastised Moshe for this. This is difficult to understand, because Rashi writes earlier (verse 4) that the test that HaShem set up for the Jewish People was to see if they would be successful at not leaving over the manna and that they would not go searching for manna on Shabbos. It is said (Ibid verses 19-20) vayomer Moshe aleihem ish al yoser mimenu ad boker vilo shamu el Moshe vayosiru anashim mimenu ad boker vayarum tolaim vayivash vayiktzof aleihem Moshe, Moshe said to them, “No man may leave over from it until morning.” But they did not obey Moshe and people left over from it until morning and it became infested with worms and it stank; and Moshe became angry with them. It is clear that Moshe knew what he was supposed to inform the Jewish People regarding the manna. Why, then, did Moshe choose to not inform the Jewish People of the uniqueness of the manna with regard to Shabbos?
The double portion of manna on Friday was a prelude to attaining daas on Shabbos
Regarding the definition of Shabbos it is said (Ibid 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Thus, the essence of Shabbos is daas, knowledge, which on a deeper level means a closeness that the Jewish People have with HaShem. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a beautiful treasure in My treasure house and it is called Shabbos. Go and inform them.” What is the meaning of this statement? It would appear that Moshe wished that the Jewish People should be able to understand on their own the significance of Shabbos. How were the Jewish People to understand the significance of Shabbos on their own? They had experienced Shabbos in Egypt, and according to the Gemara (Sanhedrin 56b) Moshe had instructed them regarding Shabbos in Marah. This should have been sufficient for them to grasp the holiness of Shabbos. However, they were still lacking daas, as the Gemara states (Brachos 40a) a child does not begin to call “Abba, Imma, father, mother” until he tastes wheat. Thus, when the Jewish People saw the manna, they declared “man hu, it is food!” The Rashbam (Shemos 16:15) writes that the word man in Egyptian means “what.” It is said (Ibid) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. The Torah specifically states that they referred to it as man because they did not “know” what it was. Had they understood what the manna was, they would have been able to attain the level of daas which is inherent in Shabbos. Since they had not attained this level of understanding, the princes approached Moshe on Friday to inquire regarding the double portion that they had received. It was only then that they were so close to Shabbos and Moshe informed them of the holiness of Shabbos. When HaShem chastised Moshe for not informing the Jewish People regarding Shabbos, it is said (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. HaShem was informing Moshe that in order for the Jewish People to attain the level of daas that one experiences on Shabbos, they would first have to see that HaShem had given them the Shabbos, and this was only manifest through the double portion of manna that they received on Friday.
The Shabbos connection
The Medrash (Bereishis Rabbah 11:2) teaches us that there are two aspects of Shabbos. One aspect of Shabbos is the blessing of Shabbos, which was reflected in the fact that the Jewish People received two portions of manna on Friday. The second aspect of Shabbos is that by the fact that the manna did not fall on Shabbos, the Shabbos was sanctified. Daas, closeness, and kedusha, holiness, are intertwined, as it is said ladaas ki ani HaShem mikadishchem, to know that I am HaShem, Who makes you holy. Thus, one must first, in a sense, experience Shabbos during the week in order to attain the level of daas that can be experienced on Shabbos. HaShem should allow us to be cognizant of Shabbos during the week and thus experience the closeness and holiness of Shabbos on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Enjoying Shabbos in this world is a vehicle to enjoy Shabbos in the World to Come
Yizku lirav tuv hamisangim bah bivias goel lichayei haolam haba, they will merit much good, those who take pleasure in it – with the redeemers’ coming, for the life of the World to Come. Observing Shabbos in this world is a vehicle to merit the Ultimate Redemption when it will be completely Shabbos and rest day for eternal life. We should be cognizant of the fact that observance of Shabbos brings to the Ultimate Redemption, saves us from the punishment of Gehinom, and gives us pleasure in this world and in the World to Come.
Shabbos in Tefillah
No jealousy amongst the angels
Vinosnim beahavah reshus zeh lazeh, and lovingly grant permission to one another. The Gemara (Shabbos 89a) states that when Moshe ascended on high to accept the Torah from HaShem, the angels protested. Moshe asked the angels, “do you have jealousy amongst yourselves?” The virtue of the angels is that they are not jealous of each other, so they can certainly lovingly grant permission to each other to sanctify HaShem’s Name. We should learn from the angels and improve our relationships with our fellow Jews. Once we love each Jew, we can unite to sanctify HaShem’s Name.
Shabbos Story
Not worth sleeping a lot every night
Rabbi Eliyahu Hoffman writes: The Rebbetzin of the holy Rebbe Reb Shmelke of Nikelsburg once came to her husband's contemporary, the Rebbe Reb' Elimelech of Lizhensk with a desperate plea: The doctors had warned her husband that he was sleeping far too little, and that his health was deteriorating as a result. Yet their warnings had fallen on deaf ears: Her holy husband absolutely refused to change his grueling schedule to allow for more sleep. It was a situation of pikuach nefesh, a question of life and death, she said. Perhaps, she pleaded, Reb Elimelech would be able to convince her husband to allow himself a little more rest!
Soon afterwards, Reb Elimelech arrived in Nikelsburg with a group of his disciples. They were told to go about arranging a seudah, a festive meal, in honor of the Rebbe Reb Shmelke. Reb Elimelech personally invited Reb Shmelke to the seudah, an honor which he could not refuse. At the meal, the Rebbe Reb Elimelech took out a bottle of very rare whisky, poured a glass for himself and for Reb Shmelke, and made a le-chaim. Reb Elimelech then seemingly sipped from his schnapps, as did Reb Shmelke. In truth, however, Reb Elimelech did not drink from his whisky, for it was spiked. Even a small amount was enough to put Reb Shmelke to sleep on the spot. Reb Elimelech had Reb Shmelke carried off to his home, where he was put to bed for the night.
The next morning, the Rebbe Reb Shmelke awoke, startled to have slept through the night, but with an invigorated spirit. Upon arriving in shul to pray, he was joined by a large group of Chassidim, who did not fail to notice the unusual energy of the Rebbe’s prayers. They too felt energized by the Rebbe's powerful spirit, and that day's Shacharis took on a special quality. Indeed, it is told that on that day, when the Rebbe reached the Shiras Ha-Yam, the Song at the Sea, the entire congregation was swept away by the powerful vision of the Jews crossing the Sea of Reeds with Moshe Rabbeinu at their helm, to the extent that Reb Shmelke actually picked up his bekitsche (traditional chassidic coat) as he stepped into the raging waters. The Chassidim too followed suit. This was not pretentiousness - that day they truly satisfied the obligation of our Sages that, “Each person should imagine that he himself was redeemed from Egypt.”
That evening, the Rebbe again sat with his disciples. When Reb Elimelech arrived, a place was made for him at the head-table, next to the Rebbe. Once seated, Reb Elimelech again took out his now infamous “bottle,” and poured a glass for Reb Shmelke. “Perhaps you think,” said the Rebbe, “that I am a fool? It was enough that yesterday you robbed me of my entire night. I can’t recall ever spending a whole night sleeping. Mark my word: I’m not going to make the same mistake twice!”
“But the Rebbe himself saw,” argued Reb Elimelech, “the power of his tefillos (prayers) this morning. We all felt as if we were truly traversing the Sea of Reeds!”
“Indeed,” said Reb Shmelke, “when Shmelke spends all his nights immersed in Torah study, and once in his life he sleeps through the night, that indeed was a wonderful experience. But can you imagine what would become of Shmelke if he will begin to allow himself ‘a good night’s sleep’ every night? Shmelke will become just another farshlufenne Yid (sleepy Jew)!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 28
Shabbos is a day for the living
In this chapter we learn how Shaul feared the Plishtim who had mobilized their army to battle the Jewish People. Shaul disguised himself and sought out a female necromancer who raised up Shmuel from the dead. Shmuel informed Shaul that his kingship would be torn from him and given to Dovid. Furthermore, Shmuel informed Shaul that the Jewish People and Shaul would be delivered into the hands of the Plishtim and Shaul and his sons would die. The Gemara (Sanhedrin 65b) states that proof that Shabbos exists in the world is because a necromancer cannot raise up the dead on Shabbos. Perhaps the deeper meaning of this statement is that Shabbos is the life of the world, and the dead do not take part in Shabbos in any form. Similarly, the Gemara (Ibid and Rashi ad loc) states that the wicked are not punished in Gehinom on Shabbos. This statement also implies that Shabbos is for the living and the holiness of Shabbos even extends to those who are no longer alive.
Shabbos in Agadah
Shabbos is the marriage of HaShem and the Jewish People
The Medrash states that the idea that HaShem only gave the Shabbos to the Jewish People can be reflected in a parable of the king sitting with the queen and a commoner passes in between them. The commoner would certainly be put to death. Similarly, a gentile who observes the Shabbos is liable the death penalty, as he is attempting to place a barrier between HaShem and the Jewish People. The Sfas Ems (Beshalach 5637) explains that the six days of the week are a cloak in time as each day has an influence even for the nations of the world. Shabbos, however, is sanctified, similar to the concept of kiddushin, where a man takes a wife and she is now forbidden to all other men. Thus, Shabbos does not have an outer cloak. Rather, Shabbos only contains holiness, and only the Jewish People, who are able to cleave to the “body of the king” received the Shabbos. It was for this reason that that the Jewish People could only receive Shabbos after being liberated from Egypt, as their souls were then purified and they were then deserving to accept the Shabbos.
Shabbos in Halacha
Insulating with a heat-retaining material
Most materials that one wraps around a container of hot food only serve to retain the heat of the food or to slow its cooling process. Materials like cloth, aluminum foil, paper, wool, cotton and the like are referred to as davar shemamid hevel, heat-retaining substances. One can wrap a pot of hot food in heat-retaining material on Erev Shabbos. On Shabbos, however, one is prohibited from insulating a pot of food with such material. One cannot even enclose completely on Shabbos a pot that that was partially insulated in such material Erev Shabbos. It is for this reason that one is permitted to wrap a pot in a towel or blanket prior to Shabbos so that it will remain warm for the Friday night meal. A pot left unwrapped prior to Shabbos, however, cannot be insulated on Shabbos.
Shabbos Challenge Question
Last week we posed the question: what is the source for eating meat of an animal on Shabbos? The Rambam (Hilchos Shabbos 30:10) writes that eating meat and drinking wine on Shabbos is deemed to be delighting in the Shabbos. The Pinei Menachem suggests that the source for eating meat of an animal on Shabbos is because the Gemara (Shabbos 119b) states that the household of Rabbi Abbahu would slaughter a calf at the conclusion of every Shabbos and Rabbi Abbahu would eat one of its kidneys. When Rabbi Abahu’s son grew up he asked why an additional calf had to be slaughtered after Shabbos, especially for the Melaveh Malka, when they could instead save the kidney from the calf that they regularly slaughtered for their Shabbos meals. His advice was well taken, and a bit of the Shabbos meat was set aside for the Melaveh Malka. However, a lion came and devoured the calf, so that nothing was gained by the suggestion. The Pinei Menachem infers from this episode that it was the custom to eat meat of an animal on Shabbos.
This week’s question is, why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? 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 Beshalach 5769
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.
Have a wonderful and delightful Shabbos.
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Shabbos: Ta’am HaChaim Parashas Beshalach 5769
Shabbos, manna and daas
Introduction
In this week’s parasha we learn about the fascinating chapter of the manna that HaShem provided for the Jewish People while they sojourned in the Wilderness. The manna was miraculous in that it fell from heaven every day except for Shabbos and every Jew received exactly what he needed for sustenance. Furthermore one who ate the manna did not need to relieve himself afterwards and the Amana tasted like any food that one desired. There is one as act of the manna, however, that is not as well known, and that is that the manna was not named by HaShem or by Moshe. Rather, it is said (Shemos 16:4-5) vayomer HaShem el Moshe hinini mamtir lachem min hashamayim viyatza haam vilaktu divar yom biyomo limaan anasenu hayeielch bisorasi im lo vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, HaShem said to Moshe, “Behold! – I shall rain down for you food from heaven, let the people go out and pick each day’s portion on its day, so that I can test them, whether they will follow My teaching or not. And it shall be that on the sixth day when they prepare what they bring, it will be double what they pick every day.” Further on it is said (Ibid verse 15) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. Moshe said to them, “This is the food that HaShem has given you for eating. One must wonder why the Jewish People referred to the food as manna.
Why did Moshe not inform the Jewish People regarding Shabbos?
Another difficulty that must be addressed regarding the manna is the fact that the manna did not fall on Shabbos. It is said (Ibid verse 22) vayehi bayom hashishi laktu lechem mishneh shinei haomer laechod vayavou kol nisiei haeidah vayagidu liMoshe vayomer aleihem hu asher diber HaShem Shabbason Shabbas kodesh laHaShem machar eis asher tofu eifu vieis asher tivashilu basheiulu vieis kol haodeif hanichu lachem limishmeres ad haboker, it happened on the sixth day that they gathered a double portion of food, two omers for each; and all the princes of the assembly came and told Moshe. He said to them, “This is what HaShem had spoken; tomorrow is a rest day, a holy Shabbos to HaShem. Bake what you wish to bake and cook what you wish to cook; and whatever is left over, put a way for yourselves as a safekeeping until the morning. Rashi (verse 22) writes that the princes queried Moshe regarding the double portion of the manna and from here we derive that Moshe had not yet informed the Jewish People regarding the aspect of manna not falling on Shabbos and the receiving of a double portion of manna on Friday. Once the princes asked Moshe regarding this phenomena, Moshe informed them regarding Shabbos and HaShem chastised Moshe for this. This is difficult to understand, because Rashi writes earlier (verse 4) that the test that HaShem set up for the Jewish People was to see if they would be successful at not leaving over the manna and that they would not go searching for manna on Shabbos. It is said (Ibid verses 19-20) vayomer Moshe aleihem ish al yoser mimenu ad boker vilo shamu el Moshe vayosiru anashim mimenu ad boker vayarum tolaim vayivash vayiktzof aleihem Moshe, Moshe said to them, “No man may leave over from it until morning.” But they did not obey Moshe and people left over from it until morning and it became infested with worms and it stank; and Moshe became angry with them. It is clear that Moshe knew what he was supposed to inform the Jewish People regarding the manna. Why, then, did Moshe choose to not inform the Jewish People of the uniqueness of the manna with regard to Shabbos?
The double portion of manna on Friday was a prelude to attaining daas on Shabbos
Regarding the definition of Shabbos it is said (Ibid 31:13) viatah dabeir el bnei Yisroel leimor ach es Shabsosai tishmoru ki os hi beini uveineichem ledorseichem ladaas ki ani mikadishchem, now you speak to the Children of Israel, saying: ‘However, you must observe my Sabbaths, for it is a sign between Me and you for your generations, to know that I am HaShem, Who makes you holy.’ Thus, the essence of Shabbos is daas, knowledge, which on a deeper level means a closeness that the Jewish People have with HaShem. The Gemara (Shabbos 10b) states that HaShem told Moshe, “I have a beautiful treasure in My treasure house and it is called Shabbos. Go and inform them.” What is the meaning of this statement? It would appear that Moshe wished that the Jewish People should be able to understand on their own the significance of Shabbos. How were the Jewish People to understand the significance of Shabbos on their own? They had experienced Shabbos in Egypt, and according to the Gemara (Sanhedrin 56b) Moshe had instructed them regarding Shabbos in Marah. This should have been sufficient for them to grasp the holiness of Shabbos. However, they were still lacking daas, as the Gemara states (Brachos 40a) a child does not begin to call “Abba, Imma, father, mother” until he tastes wheat. Thus, when the Jewish People saw the manna, they declared “man hu, it is food!” The Rashbam (Shemos 16:15) writes that the word man in Egyptian means “what.” It is said (Ibid) vayiru vinei Yisroel vayomru ish el achiv man hu ki lo yadu mah hu vayomer Moshe aleihem hu halechem asher nasan HaShem lachem liachlah, the Children of Israel saw and said to one another, “It is food!” – for they did not know what it was. The Torah specifically states that they referred to it as man because they did not “know” what it was. Had they understood what the manna was, they would have been able to attain the level of daas which is inherent in Shabbos. Since they had not attained this level of understanding, the princes approached Moshe on Friday to inquire regarding the double portion that they had received. It was only then that they were so close to Shabbos and Moshe informed them of the holiness of Shabbos. When HaShem chastised Moshe for not informing the Jewish People regarding Shabbos, it is said (Ibid 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim shevu ish tachtav al yeitzei ish mimekomo bayom hashevii, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. HaShem was informing Moshe that in order for the Jewish People to attain the level of daas that one experiences on Shabbos, they would first have to see that HaShem had given them the Shabbos, and this was only manifest through the double portion of manna that they received on Friday.
The Shabbos connection
The Medrash (Bereishis Rabbah 11:2) teaches us that there are two aspects of Shabbos. One aspect of Shabbos is the blessing of Shabbos, which was reflected in the fact that the Jewish People received two portions of manna on Friday. The second aspect of Shabbos is that by the fact that the manna did not fall on Shabbos, the Shabbos was sanctified. Daas, closeness, and kedusha, holiness, are intertwined, as it is said ladaas ki ani HaShem mikadishchem, to know that I am HaShem, Who makes you holy. Thus, one must first, in a sense, experience Shabbos during the week in order to attain the level of daas that can be experienced on Shabbos. HaShem should allow us to be cognizant of Shabbos during the week and thus experience the closeness and holiness of Shabbos on Shabbos.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Enjoying Shabbos in this world is a vehicle to enjoy Shabbos in the World to Come
Yizku lirav tuv hamisangim bah bivias goel lichayei haolam haba, they will merit much good, those who take pleasure in it – with the redeemers’ coming, for the life of the World to Come. Observing Shabbos in this world is a vehicle to merit the Ultimate Redemption when it will be completely Shabbos and rest day for eternal life. We should be cognizant of the fact that observance of Shabbos brings to the Ultimate Redemption, saves us from the punishment of Gehinom, and gives us pleasure in this world and in the World to Come.
Shabbos in Tefillah
No jealousy amongst the angels
Vinosnim beahavah reshus zeh lazeh, and lovingly grant permission to one another. The Gemara (Shabbos 89a) states that when Moshe ascended on high to accept the Torah from HaShem, the angels protested. Moshe asked the angels, “do you have jealousy amongst yourselves?” The virtue of the angels is that they are not jealous of each other, so they can certainly lovingly grant permission to each other to sanctify HaShem’s Name. We should learn from the angels and improve our relationships with our fellow Jews. Once we love each Jew, we can unite to sanctify HaShem’s Name.
Shabbos Story
Not worth sleeping a lot every night
Rabbi Eliyahu Hoffman writes: The Rebbetzin of the holy Rebbe Reb Shmelke of Nikelsburg once came to her husband's contemporary, the Rebbe Reb' Elimelech of Lizhensk with a desperate plea: The doctors had warned her husband that he was sleeping far too little, and that his health was deteriorating as a result. Yet their warnings had fallen on deaf ears: Her holy husband absolutely refused to change his grueling schedule to allow for more sleep. It was a situation of pikuach nefesh, a question of life and death, she said. Perhaps, she pleaded, Reb Elimelech would be able to convince her husband to allow himself a little more rest!
Soon afterwards, Reb Elimelech arrived in Nikelsburg with a group of his disciples. They were told to go about arranging a seudah, a festive meal, in honor of the Rebbe Reb Shmelke. Reb Elimelech personally invited Reb Shmelke to the seudah, an honor which he could not refuse. At the meal, the Rebbe Reb Elimelech took out a bottle of very rare whisky, poured a glass for himself and for Reb Shmelke, and made a le-chaim. Reb Elimelech then seemingly sipped from his schnapps, as did Reb Shmelke. In truth, however, Reb Elimelech did not drink from his whisky, for it was spiked. Even a small amount was enough to put Reb Shmelke to sleep on the spot. Reb Elimelech had Reb Shmelke carried off to his home, where he was put to bed for the night.
The next morning, the Rebbe Reb Shmelke awoke, startled to have slept through the night, but with an invigorated spirit. Upon arriving in shul to pray, he was joined by a large group of Chassidim, who did not fail to notice the unusual energy of the Rebbe’s prayers. They too felt energized by the Rebbe's powerful spirit, and that day's Shacharis took on a special quality. Indeed, it is told that on that day, when the Rebbe reached the Shiras Ha-Yam, the Song at the Sea, the entire congregation was swept away by the powerful vision of the Jews crossing the Sea of Reeds with Moshe Rabbeinu at their helm, to the extent that Reb Shmelke actually picked up his bekitsche (traditional chassidic coat) as he stepped into the raging waters. The Chassidim too followed suit. This was not pretentiousness - that day they truly satisfied the obligation of our Sages that, “Each person should imagine that he himself was redeemed from Egypt.”
That evening, the Rebbe again sat with his disciples. When Reb Elimelech arrived, a place was made for him at the head-table, next to the Rebbe. Once seated, Reb Elimelech again took out his now infamous “bottle,” and poured a glass for Reb Shmelke. “Perhaps you think,” said the Rebbe, “that I am a fool? It was enough that yesterday you robbed me of my entire night. I can’t recall ever spending a whole night sleeping. Mark my word: I’m not going to make the same mistake twice!”
“But the Rebbe himself saw,” argued Reb Elimelech, “the power of his tefillos (prayers) this morning. We all felt as if we were truly traversing the Sea of Reeds!”
“Indeed,” said Reb Shmelke, “when Shmelke spends all his nights immersed in Torah study, and once in his life he sleeps through the night, that indeed was a wonderful experience. But can you imagine what would become of Shmelke if he will begin to allow himself ‘a good night’s sleep’ every night? Shmelke will become just another farshlufenne Yid (sleepy Jew)!”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 28
Shabbos is a day for the living
In this chapter we learn how Shaul feared the Plishtim who had mobilized their army to battle the Jewish People. Shaul disguised himself and sought out a female necromancer who raised up Shmuel from the dead. Shmuel informed Shaul that his kingship would be torn from him and given to Dovid. Furthermore, Shmuel informed Shaul that the Jewish People and Shaul would be delivered into the hands of the Plishtim and Shaul and his sons would die. The Gemara (Sanhedrin 65b) states that proof that Shabbos exists in the world is because a necromancer cannot raise up the dead on Shabbos. Perhaps the deeper meaning of this statement is that Shabbos is the life of the world, and the dead do not take part in Shabbos in any form. Similarly, the Gemara (Ibid and Rashi ad loc) states that the wicked are not punished in Gehinom on Shabbos. This statement also implies that Shabbos is for the living and the holiness of Shabbos even extends to those who are no longer alive.
Shabbos in Agadah
Shabbos is the marriage of HaShem and the Jewish People
The Medrash states that the idea that HaShem only gave the Shabbos to the Jewish People can be reflected in a parable of the king sitting with the queen and a commoner passes in between them. The commoner would certainly be put to death. Similarly, a gentile who observes the Shabbos is liable the death penalty, as he is attempting to place a barrier between HaShem and the Jewish People. The Sfas Ems (Beshalach 5637) explains that the six days of the week are a cloak in time as each day has an influence even for the nations of the world. Shabbos, however, is sanctified, similar to the concept of kiddushin, where a man takes a wife and she is now forbidden to all other men. Thus, Shabbos does not have an outer cloak. Rather, Shabbos only contains holiness, and only the Jewish People, who are able to cleave to the “body of the king” received the Shabbos. It was for this reason that that the Jewish People could only receive Shabbos after being liberated from Egypt, as their souls were then purified and they were then deserving to accept the Shabbos.
Shabbos in Halacha
Insulating with a heat-retaining material
Most materials that one wraps around a container of hot food only serve to retain the heat of the food or to slow its cooling process. Materials like cloth, aluminum foil, paper, wool, cotton and the like are referred to as davar shemamid hevel, heat-retaining substances. One can wrap a pot of hot food in heat-retaining material on Erev Shabbos. On Shabbos, however, one is prohibited from insulating a pot of food with such material. One cannot even enclose completely on Shabbos a pot that that was partially insulated in such material Erev Shabbos. It is for this reason that one is permitted to wrap a pot in a towel or blanket prior to Shabbos so that it will remain warm for the Friday night meal. A pot left unwrapped prior to Shabbos, however, cannot be insulated on Shabbos.
Shabbos Challenge Question
Last week we posed the question: what is the source for eating meat of an animal on Shabbos? The Rambam (Hilchos Shabbos 30:10) writes that eating meat and drinking wine on Shabbos is deemed to be delighting in the Shabbos. The Pinei Menachem suggests that the source for eating meat of an animal on Shabbos is because the Gemara (Shabbos 119b) states that the household of Rabbi Abbahu would slaughter a calf at the conclusion of every Shabbos and Rabbi Abbahu would eat one of its kidneys. When Rabbi Abahu’s son grew up he asked why an additional calf had to be slaughtered after Shabbos, especially for the Melaveh Malka, when they could instead save the kidney from the calf that they regularly slaughtered for their Shabbos meals. His advice was well taken, and a bit of the Shabbos meat was set aside for the Melaveh Malka. However, a lion came and devoured the calf, so that nothing was gained by the suggestion. The Pinei Menachem infers from this episode that it was the custom to eat meat of an animal on Shabbos.
This week’s question is, why do we recite in the blessing of Retzei in Bircas Hamazon that there should be no distress, grief, or lament on this day of contentment? Do we only desire that Shabbos should be free of strife and not the rest of the week? 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 Beshalach 5769
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Friday, January 30, 2009
Shabbos: Ta’am HaChaim Parashas Bo 5769
שבת טעם החיים פרשת בא תשס"ט
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
שבת טעם החיים פרשת בא תשס"ט
Shabbos: Ta’am HaChaim Parashas Bo 5769
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Unity, Redemption and Shabbos
Introduction
In this week’s parasha the Torah records how the Egyptians were afflicted with the final three plagues and then HaShem redeemed the Jewish People from slavery. It is noteworthy that one aspect of the redemption is at times overlooked. It is said (Shemos 12:20-21) kol machmetzes lo socheilu bichol moshvosocheim tochlu matzos vayikra Moshe lichol ziknei Yisroel vayomer aleihem mishchu ukechu lachem tzon limishpichoseichem vishachatu haPesach, you shall not eat any leavening; in all your dwellings shall you eat matzos. Moshe called to all the elders of Israel and said to them, “Draw forth or buy yourselves one of the flock for your families, and slaughter the Pesach-offering.” What is the significance of the fact that the Torah adjoins the prohibition of eating chametz and the commandment to eat matzah next to the instruction to take a Pesach-offering?
Unity and redemption
In the simple sense the Torah is alluding to the Halacha mentioned in the Gemara (Pesachim) that one cannot slaughter the Pesach-offering while he is still in possession of chametz. Perhaps, however, there is a deeper message contained within these verses. The Torah states that one should draw forth or buy for himself one of the flock for his family. Why was it necessary to state that one has to take the sheep for the family? It would seem that the Torah is teaching us that in addition to the commandments of removing chametz from ones midst and of eating matzah, one must also be conscious at the time of redemption of the unity of the family and of the entire Jewish People.
Without Moshe we need to be unified
It is said (Ibid 12:3-4) dabru el kol adas Yisroel leimor beasor lachodesh hazeh viyikchu lahem ish seh liveis avos seh labyais viim yimat habayis mihyos miseh vilakach hu ushicheino hakarov el beiso bimichsas nefashos ish lifi achlo tachosu al haseh, speak to the entire assembly of Israel, saying: on the tenth of this month they shall take for themselves - each man - a lamb or kid for each father’s house, a lamb or kid for the household. But if the household will be too small for a lamb or kid, then he and his neighbor who is near his house shall take according to the number of people; everyone according to what he eats shall be counted for the lamb or kid. This verse can be interpreted as follows: if the “house” is missing, i.e. the Bais HaMikdash is destroyed, because of miseh, which can be read as Moshe, i.e. because Moshe did not enter into Eretz Yisroel, the Bais HaMikdash was allowed to be destroyed. What then is the solution to have the Bais HaMikdash be rebuilt? Then and he and his neighbor who is near his house shall take… i.e. the Jewish People shall unite as one, and this will bring about the redemption.
Shabbos is a time for unity
Shabbos is referred to as raza diechod, the secret of unity. While this statement has Kabalistic overtones, in a simple sense this alludes to the idea that Shabbos is a time for unity. It is noteworthy that Moshe orchestrated that the Jewish People rest one day a week from their enslavement, and that day was Shabbos. Subsequent to the redemption, the Jewish People encamped at Marah and there they received a number of mitzvos that they could engage in. One of those mitzvos was Shabbos. Furthermore, one of the main aspects of Shabbos is that it is a commemoration to the exodus from Egypt. It is also noteworthy that the words hu ushcheino hakarov (701) equal in gematria Shabbos (702).
The Shabbos connection
The Gemara (Shabbos 118b) teaches us that in the merit of observing Shabbos, we will witness the Ultimate Redemption. When we are cognizant of the need for unity in our nation, we will take it upon ourselves to observe Shabbos better and encourage other s to observe Shabbos. In the merit of unity and in the merit of observing Shabbos, HaShem should allow us to merit the arrival of Moshiach Tzidkienu with the Ultimate Redemption, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Joy on Shabbos is manifest by making the poor happy
Birov matamim viruach nedivah, with abundant delicacies and a generous spirit. Why is it important to have a generous spirit on Shabbos? The Rambam writes (Hilchos Yom Tov 6:18) that when one etas and drinks on Yom Tov he is required to feed the convert, the poor, the widow and the other impoverished people. One who locks the doors of his house and eats and drinks with his children and family and does not give to eat and drink the poor and to those whose souls are bitter, this is not deemed to be a joy of mitzvah. Rather, it is deemed to be a joy of one’s own belly. It is clear from this Rambam that one can only experience true joy in a mitzvah by providing for others who have less than himself. It would follow that the ruling of the Rambam is not limited to Yom Tov. One would be required to provide for the poor and downtrodden on Shabbos also, so that he and all of the Jewish People can experience the true joy of Shabbos.
Shabbos in Tefillah
Accepting heavenly sovereignty in unity
Vichulam mikablim ol malchus shamayaim zeh mizeh, then they all accept upon themselves the yoke of heavenly sovereignty from one another. What does it mean that they accept the yoke of heavenly sovereignty from one another? One would think that accepting the yoke of heavenly sovereignty is something that one does on his own. The Iyun Tefillah writes that it is said (Yeshaya 6:3) vikara zeh el zeh viamar, and one would call to another and say… Targum Yonasan renders these words to mean umikablin dein min dein, which Rashi explains to mean that the angels take permission from each other. Perhaps we can offer an alternative explanation to this passage. Regarding the Jewish People receiving the Torah, it is said (Shemos 19:2) vayichan sham Yisroel, neged hahar, and Israel encamped there, opposite the mountain. Rashi (Ibid) writes that this wording teaches us that the Jewish People encamped opposite the mountain kiish echod bileiev echod, like one man with one heart. This teaches us that in order to accept the yoke of heavenly sovereignty, one must be united with all the Jewish People. Although one can recite Shema and contemplate HaShem’s unity, we are declaring shema Yisroel¸ hear O Israel, which reflects the idea that true acceptance of heavenly sovereignty can only be accomplished when the Jewish People are united. In a similar vein we can suggest that the actions of the angels on high reflects our conduct down below. Thus, the angels also, so to speak, unite in their acceptance of the yoke of heavenly sovereignty.
Shabbos Story
Giving tzedakah properly
Rabbi Mordechai Kamenetzky writes: When the Satmar Rav came to this country after World War II he had a handful of Hungarian immigrants, most of them Holocaust survivors, as his Chasidim. As the custom is with Chasidic rebbes, they would come for a blessing and leave a few dollars for the rebbe to give to charity on their behalf. The poor immigrants would come in for blessings, some leaving a dollar, others some coins and on occasion a wealthier chasid would leave a five, a ten, or even a twenty-dollar bill. The Rebbe would not look at the offerings; rather he would open the old drawers of his desk and stuff them in, ready, and available for them to be put to charitable use.
Of course, givers were not the only one who visited the Rebbe. Those who were in need came as well. Each of them bearing their tale of sorrow, asking for a donation.
Once a man came desperately in need of a few hundred dollars, which the rebbe gladly agreed to give.
The Rebbe opened hid drawer, and began pulling out bills. Out came singles and fives, a few tens and even a twenty. Then the Rebbe called in his Gabbai (sexton), “Here,” he said, “please help me with this.”
The Rebbe began straightening out the bills one by one. Together, they took each bill, flattened it and pressed it until it looked as good as new. The Rebbe took 100 one dollar bills and piled it into a neat stack. Then he took out a handful of five-dollar bills and put them into another pile. Then he took about five wrinkled ten dollar bills, pressed them flat, and piled them as well. Finally, he slowly banded each pile with a rubber band, and then bound them all together. He handed it to the gabbai and asked him to present it to the supplicant. “Rebbe,” asked the sexton, “why all the fuss? A wrinkled dollar works just as well as a crisp one!”
The Rebbe explained. “One thing you must understand. When you do a mitzvah, it must be done with grace, and class. The way you give tzedakah, is almost as important as the tzedakah itself. Mitzvos must be done regally. We will not hand out rumbled bills to those who are in need.”
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 27
The importance of saying the truth on Shabbos
In this chapter we learn how Dovid fled from Shaul to Achish the king of Gas in the land of the Plishtim. Achish gave Dovid the town of Tziklag in the countryside to settle in. Dovid and his men then went and raided the Geshuri, the Gizri and the Amalekites. When Achish questioned Dovid as to where he had raided, Dovid would respond that he had raided the south of Yehudah, the south of the Yirachmieili and the south of the Keini. Achish believed Dovid thinking that Dovid really had come to abhor his own people and that he would always be a servant to Achish. One must wonder how Dovid was permitted to lie to Achish and tell him that he was raiding Jewish territory when in fact Dovid had raided the Plishtim and the Amalekites. It is noteworthy that the Sefer HaChasidim (§ 1017) writes that from this incident of Dovid we learn that if armed robbers attacked Jews and the Jews killed the armed bandits and the gentiles who witnessed the fact, the Jews are permitted to kill the gentiles who witnessed the act. The reason for this is because the gentiles cannot be trusted that they will not inform anyone of the act, and the proof is from Dovid who would not leave alive any man or woman, because otherwise they would inform on Dovid. Perhaps in this incident we can derive a lesson that is manifest in Shabbos. The word Shabbos in mispar katan, digit sum, is the same numerical value as the word emes, truth, in mispar katan (9). On Shabbos one must be extremely careful to say the truth, as we learn (Demai) that even an am haaretz, one who is not scrupulous in separating tithes, is believed when he says on Shabbos that he separated tithes.
Shabbos in Agadah
Asking HaShem for sustenance on Shabbos
The Zohar states that just like the Jewish people received the manna daily, so too one should beseech HaShem for parnasah, sustenance, on a daily basis. The Pinei Menachem wonders why one does not request of HaShem on Shabbos that He provide a person with parnasah. The Pinei Menachem suggests that perhaps the reason why we do not ask HaShem for parnasah on Shabbos is because the Gemara (Shabbos 118b) states that one who delights in the Shabbos receives everything that his heart requests. Furthermore, there are veiled hints to requests for parnasah in the prayers that we recite on Shabbos. These request are not recited verbally. Rather, one contemplates these requests. An example of this request is when we recite the words sabeinu mituvecho, satisfy us from Your goodness.
Shabbos in Halacha
Two types of insulation
There are two categories of material that is used for insulation. One category is a material that is used simply to retain heat. The second category is materials that intensify the hat of the food that they cover. We will detail next week the Halachic differences between these two types of insulation.
Shabbos Challenge Question
Last week we posed the question: why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? The Pinei Menachem cites the Tur and the Shulchan Aruch (Orach Chain 283) who write that the reading of the Shabbos Mussaf offerings only contains two verses and this is an insufficient amount of verse to read from the Torah. The Tur writes that an alternative reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because normally the reading of the verse regarding the offerings atones for sins, akin to the offerings themselves. This idea applies to Yom Tov and Rosh Chodesh when the Mussaf offering was brought as an atonement, whereas on Shabbos the Mussaf offering was only brought as an olah offering. The Pinei Menachem himself suggests that the reason why we do not read the verses that are said regarding the Shabbos Mussaf offering for the haftorah is because the reading normally is an arousal for that specific time period, and on Shabbos this is not necessary. The reason for this is because Shabbos itself elevates everything, and the Gemara (Shabbos118b) states that even one who worshipped idols like the generation of Enosh, if he observes the Shabbos properly, he will be granted atonement for his sins.
This week’s question is what is the source for eating meat of an animal on Shabbos? 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 Bo 5769
is sponsored in honor of the Bar Mitzvah of Gideon Eliyahu Cohen, son of Gary and Lisa Cohen. Hashem should allow Gary and Lisa to have nachas from Gideon Eliyahu and from all their children.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Saturday, January 24, 2009
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World Volume I Issue 22
תפילה: ברום עולם
Tefillah: Birum Olam: Prayer stands at the Pinnacle of the World
Volume I Issue 22
Tefillah Thoughts
Prayer requires a focus of the heart and the mouth
It is said (Shemos 5:9) tichbad haavodah al haanashim viyaasu vah vial yishu bidivrei shaker, let the work be heavier upon the men and let them engage in it; and let them not pay attention to false words. The Baal HaTurim writes that the word yishu, pay attention, appear twice in Scripture. One instance is in the above verse and the second instance is where it is said (Shmuel II 22:42) yishu viain moshia, they cried out, but there was no savior. This teaches us, writes the Baal HaTurim, that those who do not have kavanah (focus) in their prayers, and yishu bidivrei sheker, they pay attention to false words, as they do not focus in their hearts what they are pronouncing with their mouths, regarding them it is said yishu viain moshia, they cried out, but there was no savior. However, regarding those who have kavanah when they pray as their heart is in line with what the utter from their mouth, it is said (Yeshaya 58:9) az tikra vaHaShem yaaneh tishava viyomar hineini, then you will call and HaShem will respond; you will cry out and He will say, ‘Here I am.’ It is regarding this that Dovid HaMelech stated (Tehillim 17:1) haazinah sifilosi bilo sifsei mirmah, give ear to my prayer, which is from lips without deceit. This means that when will HaShem hear my prayers? When my prayers are from lips without deceit that contradict the heart and are uttered without being in line with what is in the heart. The words of the Baal HaTurim speak for themselves, as they teaches us that one’s prayers will only be heard and accepted when he is focused on what he is uttering from his mouth.
Tefillah Teachings
Praying with the congregation means reciting Shemone Esrei with ten people
The essential requirement of Tefillah Bitzibur, praying with the congregation, is the recital of Shemone Esrei, which requires ten people praying together. This is unlike the prevalent thinking that the essential requirement of praying together with ten people is only to hear Kaddish, Kedusha and Barchu. This who think in this manner believe that it is sufficient to have ten people in the shul and this is a mistake. It is for this reason that one should exert himself to arrive in Shul in a timely fashion so that he can pray the Shemone Esrei with the congregation.
Tefillah Translated and Elucidated
Yigdal
HaShem has no comparison regarding His holiness
Lo naaroch eilav kidushaso, nor has His holiness any comparison. It is said (Vayikra 19:1-2) vayidabeir HaShem el Moshe leimor dabeir el kol adas binei Yisroel viamarta aleihem kedoshim tihyu ki kadosh ani HaShem Elokeichem, HaShem spoke to Moshe, saying: Speak to the entire assembly of the children of Israel and say to them: You shall be holy, for holy am I, HaShem, your G-d. The Medrash (Vayikra Rabbah 24:9) states: you would think that you shall be holy like Me? Therefore it is said “for holy am I, HaShem, your G-d,” and My holiness is above your holiness. The Sefarim (Meor Ainayim Kedoshim; Kedushas Levi Ibid and others) offer a homiletical interpretation to this Medrash. They write that the Medrash is saying, “kidushasi limaalah – mikedushaschem, My holiness above is dependent on your being holy.” Thus, we can suggest that we are declaring that there is no comparison to HaShem’s holiness, but in a sense, HaShem is holy because we are holy. This, the Pinei Menachem (Kedoshim) explains, means that HaShem infused holiness into creation which we can use to make ourselves holy.
Tefillah Tale
Feeling someone else’s pain
HaRav Chaim Dovid Bakan, the menahel of Mosdos Bobov in America, received a phone call one Friday morning from the previous Bovover Rebbe, zt”l. The Rebbe requested that R’ Bakan write a certain letter for him, and deliver it by that afternoon, since it would be picked up on Motzei Shabbos.
R’ Bakan arrived by the Rebbe’s house that afternoon at one-thirty to deliver the letter. The Rebbetzin told him that the Rebbe had been cloistered in his room for a long time, and had asked not to be interrupted by phone calls or visitors. When R’ Bakan told her that the Rebbe had requested that he bring a letter at one-thirty, she suggested that he knock on the door.
R’ Bakan knocked, the Rebbe opened the door, and R’ Bakan stood back alarmed. The Rebbe’s face was wet with tears, and his eyes were red and swollen from crying. R’ Bakan reminded him about the letter, and the Rebbe requested that he wait for a few minutes. After a few minutes, the Rebbe opened the door, and asked R’ Bakan to come in. The Rebbe then sat down in his chair, and began crying again bitterly. R’ Bakan felt like he was going to faint, but he dared to ask, “Rebbe, what happened?”
The Rebbe answered, “Someone came to me and told me the name of a young boy who’s sick with cancer. I am davening that he should be healed.” The weeping of the Rebbe then got stronger, “Ribbono Shel Olam, aneini, aneini! A young boy is sick!”
The Rebbetzin the entered the room, and asked the Rebbe how long he intended to fast, and R’ Bakan understood that the Rebbe was fasting for the boy’s sake. The Rebbetzin said, “It will be Shabbos soon; there’s food waiting for you on the table.”
The Rebbe responded, “To eat…. to eat….that I should eat! Their soul abhors all food! When there’s a young boy who’s sick, am I able to eat?”
“Their soul abhors all food” rang in R’ Barkan’s ears for a long time after hearing the Rebbe utter these words. Later, on Shabbos afternoon after Mincha, when R’ Bakan read perek 107 in Tehillim, and read the words, ‘Their soul abhors all food,” he realized that these words are said on the sick person himself. The Rebbe however said it on himself because he truly shared in the tzaar of Yisrael. (Shloma Shel Malchus, Aleinu Lishabeiach) Reprinted with permission from www.Revach.net
Tefillah Test
Kedoshim are the Jewish People and the angels
Last week we posed the question: in the third blessing of Shemone Esrei, Atah Kadosh, You are holy, who are the kedoshim that we refer to? The Eitz Yosef writes that the word kedoshim refers to the righteous amongst the Jewish People and to the angels on high. Rabbeinu Bachye (Devarim 34:5) writes that this refers to the souls of the righteous after they have passed on, as HaShem does not refer to anyone as being righteous while they are alive because a person can be tempted by his Evil Inclination to sin while he is alive.
This week’s question is, why in the blessing of Shemone Esrei of viliYerushalyim ircha do we recite the words visishkon bisocha kaasher dibarta, and may You rest within it as you have spoken? Why is it necessary to say that HaShem spoke that He will rest His Presence in Yerushalayim? 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 22
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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
Thursday, January 22, 2009
Shabbos: Ta’am HaChaim Parashas Vaera 5769
שבת טעם החיים פרשת וארא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vaera 5769
Completely separate from the nations of the world
Introduction
In this week’s parasha the Torah records how after Pharaoh hardened his heart and refused to allow the Jewish People to leave Egypt, HaShem sent Moshe and Aharon to be the instruments that would afflict Pharaoh and the Egyptians with the ten plagues. It is noteworthy that each of the plagues had a specific lesson to teach the Egyptians and simultaneously, the Jewish People were able to glean insight into their own misdeeds. An example of this is that the Medrash (Shemos Rabbah 1:8) states that at the onset of the Egyptian exile, the Jewish People nullified the mitzvah of Bris Milah, circumcision. Thus, to demonstrate to the Jewish People that they had sinned in this area, HaShem sent the plague of dam, blood, upon the Egyptians, and this served as a reminder to the Jewish People that they were required to circumcise themselves and their children, which requires a spilling of blood. It is noteworthy that the word dam in mispar katan, digit sum, equals 8, alluding to the eighth day of a child’s life when he is circumcised. In a similar vein all the plagues had a certain effect on the Jewish People.
The plague of Arov is akin to the onset of Shabbos during the week
The fourth plague is referred to in the Torah as arov, which means a mixture of wild animals descend upon Egypt. What was the lesson inherent in this plague for the Jewish People? It would appear that the idea of Arov being the fourth plague is parallel to the idea expressed in the Gemara (see Shabbos 19a) that Wednesday, Thursday and Friday are referred to as the three days “prior to Shabbos,” whereas Sunday, Monday and Tuesday are referred to as the three days that “follow Shabbos.” Thus, the plague of Arov symbolized that the Jewish people were now being distinguished from the Egyptians. Indeed, there are some commentators (Ibn Ezra to Shemos 7:24; see Avi Ezer Ibid who refutes this commentary being attributed to Ibn Ezra; see also Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid) who posit that the first three plagues affected Egyptians and Jews alike. Thus, the plague of Arov was the harbinger for the Jewish People that they would now recognize their distinction from the Egyptians. It is for this reason that the Torah states (Ibid 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. In addition to the lesson contained within this plague for the Egyptians, there was an evident lesson for the Jewish People also, and that was that the Jewish People are different than the nations of the world.
The fifth plague teaches us that as we come closer to Shabbos we become more alive
It is interesting to note that the fifth plague was dever, an epidemic in the livestock of the Egyptians. Here too it is said (Ibid 9:4) vihiflah HaShem bein miknei Yisroel uvein miknei Mitzrayim vilo yamus mikol livnei Yisroel davar, HaShem shall distinguish between the livestock of Israel and the livestock of Egypt, and not a thing that belongs to the Children of Israel will die. This idea is parallel to the idea that as we come closer to Shabbos, we leave behind the “dead” of the gentiles and we arrive closer to the Source of Life, which are HaShem and His Holy Shabbos. It is noteworthy that the words (Ibid verse 3) hinei yad HaShem hoyah bamiknicho asher basadeh, behold, the hand of HaShem is on your livestock that are in the field, (1157, when adding the words themselves) equal in gematria the words yom chamishi liShabbos, the fifth day towards Shabbos (1156).
The sixth plague alludes to an aura of spirituality
The sixth plagues was shechin, boils, and regarding this plague it is said (Ibid verse 11) vilo yachlu hachartumim laamod lifnei Moshe mipnei hashechin ki hayah hashechin bachartumim uvichol Mitzrayim, the necromancers could not stand before Moshe because of the boils, because the boils were on the necromancers and on all of Egypt. This verse alludes to the idea that with the onset of Shabbos, the gentiles cannot approach the Jewish People, as HaShem envelopes us in a cloud of holiness.
The seventh plague alludes to the synthesis of physicality and spirituality
The seventh plague was barad, hail, which was a combination of water and fire. The fire and hail went from heaven towards earth. Similarly, the Holy Day of Shabbos reflects the idea that we are engaged in physical acts of eating, drinking and sleeping. Yet, all of our actions on Shabbos are infused with an overwhelming spiritual force that dominates the physical aspect of our actions.
The Shabbos connection
We have seen how in a deeper sense the plagues certainly had an effect on the Jewish People, and it was through the plagues that the Jewish People were allowed to taste salvation and victory over the Egyptians, who were the forces of evil at that time. Similarly, throughout the week we are faced with trials and tribulations, and we also witness the suffering that the nations of the world undergo. We must be cognizant of the fact that HaShem seeks to awaken us to the idea that everything that occurs in the world is ultimately for our benefit. It is with the onset of Shabbos, when all harsh judgments depart, that we recognize the greatness of HaShem and the beauty of the gift of Shabbos that He bestows upon His beloved nation every week. Hashem should allow us to merit an end to the suffering of the Jewish People and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Lechem Mishneh specifically on Friday night
Bimishneh lechem vikiddush rabbah, with double loaves and the Great Kiddush. Two of the most prominent acts that we perform on Shabbos are reciting Kiddush over wine and reciting the blessing of hamotzi over two loaves of bread. While we understand that reciting Kiddush is a fulfillment of the Biblical commandment of zachor es yom haShabbos, to remember the Shabbos day, the blessing of hamotzi over two loaves of bread is of a different nature. The reason why we recite hamotzi over two loaves of bread is to commemorate the double portion of manna which fell for the Jewish people in the Wilderness. One must wonder, then, why we commemorate this fact on Shabbos and not on Erev Shabbos, when the manna actually fell. The answer to this question can be found in the words of the Sfas Emes (Bereishis 5657) who writes that that everything that HaShem created in this world has its counterpart in the World to Come. Thus, when this world is connected to its roots, then blessing is drawn into this world. This, writes the Sfas Emes, is the blessing of Shabbos, because on Shabbos everything is elevated to their roots. It is for this reason that we eat lechem mishneh, two loaves of bread, as this alludes to the idea that the two worlds are connected and Shabbos is the vessel that contains the blessing. Based on the words of the Sfas Emes we can suggest that while two portions of manna fell on Friday, it was not until Shabbos that the weekday was connected to Shabbos, so we commemorate this idea by eating two loaves specifically on Shabbos.
Shabbos in Tefillah
Through the Patriarchs we glean an understanding of HaShem’s greatness
Es sheim hamelech hagadol hagibor vihanora kadosh hu, the Name of G-d, the great, mighty and awesome King; holy is He. Why is it that after we declare that HaShem is great, mighty and awesome, we then state that HaShem is holy? Perhaps we can suggest the following idea. Ultimately it is impossible to comprehend who HaShem is, despite all of the appellations that we prescribe to Him. The Gemara and Medrash therefore offered us a manner in which to understand who HaShem is, and that is by giving us a glimpse into the character of the righteous. Regarding Yaakov the Gemara (Megillah 18a) states that HaShem called Yaakov Keil, G-d. We also find that when Yaakov experience his dream upon his journey to return to Eretz Yisroel, the Medrash (Bereishis Rabbah 68:12) states that the angels ascended on high and saw the image of Yaakov engraved on the Heavenly Throne and they descended to earth and found Yaakov sleeping. Thus, we see that Yaakov was deemed to be godly, and this is what puzzled the angels when they saw this godly being sleeping. Regarding Yaakov it is said (Bereishis 28:17) nora, awesome, and Yaakov is also reflected in the third blessing of Shemone Esrei, which describes how the holy ones praise HaShem. Thus, in this passage here we declare that Yaakov is nora, awesome, and kadosh, he is holy. By describing Yaakov in this manner we attempt to glean an understanding of HaShem’s awesomeness and holiness. This idea is in line with the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). This means that through the Patriarchs we get a glimpse of who HaShem is.
Shabbos Story
The smell of Gan Eden
Rabbi Mordechai Kamenetzky writes: Rabbi Chaim of Sanz was once walking in a small shtetl with his shammas (sexton). Suddenly he stopped in front of the home of a simple Jew. “There is a certain spirituality that I sense here. I'd like to stop by this man's home.”
His shammas knocked on the door, and as it opened the holy Rebbe exclaimed, “There is a smell in this home that must be from the Garden of Eden. It is sweet and pure. Pray tell me, where does it come from?”
The simple Jew did not know what to answer, but allowed the Rebbe to roam freely through his humble abode and open any door he chose. Suddenly the Rebbe pointed to a closet. “What is in that closet? The holiness comes from within.” The man was reluctant to open the door, but the Rebbe urged him. The man opened the door and in the closet hung the vestments of a priest! The Rebbe turned to the man once again and asked. “Please tell me. What is a holy Jew doing with those clothing?”
The poor Jew told his tale: “Years ago, I was asked to help raise money for a family thrown into jail by a poritz (landowner) to whom they owed rent. My Rebbe asked me to raise the funds, and I immediately agreed. After all, I thought, with the Rebbe's wishes it would be an easy task. Everyone would give to save a Jewish family! I was wrong. Everyone in town had an excuse not to give. There was a deadline approaching, and I had no choice but to approach the wealthiest Jew in town who was known for his malevolence toward Chassidim. "The man told me he would give me the entire sum that day on one condition. I must parade through the town, dressed as a priest singing psalms in Hebrew and asking for tzedakah (charity) in Yiddish. At the end of the day, he would pay the ransom.
“I did what I had to do, while a group of his friends followed me around, laughing and mocking me wherever I walked. I got the money and I never returned the vestments he gave me.”
The Rebbe turned and said, “Yes. These clothing are truly holy. They are the source of the spirituality I sense.” Legend has it that the Rebbe told the man to be buried in those clothes.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and Avishai went to Shaul’s camp and found Shaul and his men asleep. Avishai wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took the spear and the flask of water that was next to Shaul’s head. Dovid then woke up Avner and Shaul, and Shaul again declared that he would not harm Dovid anymore. It is fascinating that despite the fact that Shaul was seeking to murder Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by HaShem. This sign of respect should be not lost on us. Shabbos is the day that HaShem anointed for His beloved nation, so how could one even contemplate any form of desecration on this Holy Day? Hashem should allow us to observe the Holy Shabbos properly and we should witness the arrival of His anointed one, Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
No time for Eliyahu on Erev Shabbos
The Gemara (Eiruvin 43a) states that Eliyahu will not arrive on Erev Shabbos or Erev Yom Tov because the Jewish People will be preoccupied with their preparations for Shabbos or Yom Tov. The Pinei Menachem wonders what the Gemara means by this, as it is possible for one to have a meager meal and still greet Eliyahu and subsequently Moshiach. Furthermore, even if the Jewish People would have to fast because of the redemption, once Moshiach arrives it will be a day that is completely Shabbos. The Pinei Menachem answers that that the Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, HaShem seeks to bestow merit to his creations so that no one should be lost. This then is the meaning of the Gemara that it will be too difficult for the Jewish People if Eliyahu arrives on Erev Shabbos or Erev Yom Tov. The Gemara (Kesubos 2a) states that a person does not trouble himself to prepare a feast and allow it to go to waste. Similarly, HaShem created man and prepared, so to speak, a feast for man. Thus, man is required to prepare himself to eat at this feast, and it is for this reason that we have Erev Shabbos, so one can prepare himself properly for Shabbos.
Shabbos in Halacha
Limitation of Hatmanah, Insulating
The prohibition to insulate food applies only to wrapping or enclosing a container entirely, i.e. on top and on all sides. If a substantial portion of the container is left exposed it is not deemed to be insulated. We will elaborate later on this rule.
Shabbos Challenge Question
Last week we posed the question: why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? The Dubno Maggid explains that that the two commandments have equal importance because each commandment applies to different people. The commandment to remember Shabbos refers to the requirement that one honor the Shabbos with food and drink and fine clothing. The commandment to safeguard Shabbos was said regarding the prohibition not to work or discuss business matters. A poor person can easily safeguard the day as he has no financial interests. To remember the day, however, may prove difficult as he must be frugal with his resources. A wealthy person, however, has it easy regarding the commandment of remembering Shabbos, as he can readily provide his family with delicacies and fine clothing in honor of Shabbos. Regarding they commandment of safeguarding Shabbos, however, the wealthy man will find it difficult to observe, as he is always focused on his financial interests. Hashem therefore uttered the mitzvah of zachor and shamor simultaneously to demonstrate that the requirements of the day apply equally to the poor man and to the wealthy man.
This week’s question is, why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? 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 Vaera 5769
is sponsored in honor of the birth
of a boy to Yossi and Rivky Adler of Southfield, MI. Hashem should give them much nachas from all their children and they should be zoche lihachniso bivriso shel Avraham Avinu biito uvizmano.
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.
Have a wonderful and delightful Shabbos.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
Shabbos: Ta’am HaChaim Parashas Vaera 5769
Completely separate from the nations of the world
Introduction
In this week’s parasha the Torah records how after Pharaoh hardened his heart and refused to allow the Jewish People to leave Egypt, HaShem sent Moshe and Aharon to be the instruments that would afflict Pharaoh and the Egyptians with the ten plagues. It is noteworthy that each of the plagues had a specific lesson to teach the Egyptians and simultaneously, the Jewish People were able to glean insight into their own misdeeds. An example of this is that the Medrash (Shemos Rabbah 1:8) states that at the onset of the Egyptian exile, the Jewish People nullified the mitzvah of Bris Milah, circumcision. Thus, to demonstrate to the Jewish People that they had sinned in this area, HaShem sent the plague of dam, blood, upon the Egyptians, and this served as a reminder to the Jewish People that they were required to circumcise themselves and their children, which requires a spilling of blood. It is noteworthy that the word dam in mispar katan, digit sum, equals 8, alluding to the eighth day of a child’s life when he is circumcised. In a similar vein all the plagues had a certain effect on the Jewish People.
The plague of Arov is akin to the onset of Shabbos during the week
The fourth plague is referred to in the Torah as arov, which means a mixture of wild animals descend upon Egypt. What was the lesson inherent in this plague for the Jewish People? It would appear that the idea of Arov being the fourth plague is parallel to the idea expressed in the Gemara (see Shabbos 19a) that Wednesday, Thursday and Friday are referred to as the three days “prior to Shabbos,” whereas Sunday, Monday and Tuesday are referred to as the three days that “follow Shabbos.” Thus, the plague of Arov symbolized that the Jewish people were now being distinguished from the Egyptians. Indeed, there are some commentators (Ibn Ezra to Shemos 7:24; see Avi Ezer Ibid who refutes this commentary being attributed to Ibn Ezra; see also Rambam’s commentary to Avos 5:4 and Rabbeinu Yonah Ibid) who posit that the first three plagues affected Egyptians and Jews alike. Thus, the plague of Arov was the harbinger for the Jewish People that they would now recognize their distinction from the Egyptians. It is for this reason that the Torah states (Ibid 8:18) vihfleisi vayom hahu es eretz Goshen asher ami omeid aleha livilti heyos sham arov limaan teida ki ani HaShem bikerev haaretz, and on that day I shall set apart the land of Goshen upon which My people stands, that there shall be no swarm there; so that you will know that I am HaShem in the midst of the land. In addition to the lesson contained within this plague for the Egyptians, there was an evident lesson for the Jewish People also, and that was that the Jewish People are different than the nations of the world.
The fifth plague teaches us that as we come closer to Shabbos we become more alive
It is interesting to note that the fifth plague was dever, an epidemic in the livestock of the Egyptians. Here too it is said (Ibid 9:4) vihiflah HaShem bein miknei Yisroel uvein miknei Mitzrayim vilo yamus mikol livnei Yisroel davar, HaShem shall distinguish between the livestock of Israel and the livestock of Egypt, and not a thing that belongs to the Children of Israel will die. This idea is parallel to the idea that as we come closer to Shabbos, we leave behind the “dead” of the gentiles and we arrive closer to the Source of Life, which are HaShem and His Holy Shabbos. It is noteworthy that the words (Ibid verse 3) hinei yad HaShem hoyah bamiknicho asher basadeh, behold, the hand of HaShem is on your livestock that are in the field, (1157, when adding the words themselves) equal in gematria the words yom chamishi liShabbos, the fifth day towards Shabbos (1156).
The sixth plague alludes to an aura of spirituality
The sixth plagues was shechin, boils, and regarding this plague it is said (Ibid verse 11) vilo yachlu hachartumim laamod lifnei Moshe mipnei hashechin ki hayah hashechin bachartumim uvichol Mitzrayim, the necromancers could not stand before Moshe because of the boils, because the boils were on the necromancers and on all of Egypt. This verse alludes to the idea that with the onset of Shabbos, the gentiles cannot approach the Jewish People, as HaShem envelopes us in a cloud of holiness.
The seventh plague alludes to the synthesis of physicality and spirituality
The seventh plague was barad, hail, which was a combination of water and fire. The fire and hail went from heaven towards earth. Similarly, the Holy Day of Shabbos reflects the idea that we are engaged in physical acts of eating, drinking and sleeping. Yet, all of our actions on Shabbos are infused with an overwhelming spiritual force that dominates the physical aspect of our actions.
The Shabbos connection
We have seen how in a deeper sense the plagues certainly had an effect on the Jewish People, and it was through the plagues that the Jewish People were allowed to taste salvation and victory over the Egyptians, who were the forces of evil at that time. Similarly, throughout the week we are faced with trials and tribulations, and we also witness the suffering that the nations of the world undergo. We must be cognizant of the fact that HaShem seeks to awaken us to the idea that everything that occurs in the world is ultimately for our benefit. It is with the onset of Shabbos, when all harsh judgments depart, that we recognize the greatness of HaShem and the beauty of the gift of Shabbos that He bestows upon His beloved nation every week. Hashem should allow us to merit an end to the suffering of the Jewish People and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Menuchah Visimchah
Composed by an unknown author named Moshe
Lechem Mishneh specifically on Friday night
Bimishneh lechem vikiddush rabbah, with double loaves and the Great Kiddush. Two of the most prominent acts that we perform on Shabbos are reciting Kiddush over wine and reciting the blessing of hamotzi over two loaves of bread. While we understand that reciting Kiddush is a fulfillment of the Biblical commandment of zachor es yom haShabbos, to remember the Shabbos day, the blessing of hamotzi over two loaves of bread is of a different nature. The reason why we recite hamotzi over two loaves of bread is to commemorate the double portion of manna which fell for the Jewish people in the Wilderness. One must wonder, then, why we commemorate this fact on Shabbos and not on Erev Shabbos, when the manna actually fell. The answer to this question can be found in the words of the Sfas Emes (Bereishis 5657) who writes that that everything that HaShem created in this world has its counterpart in the World to Come. Thus, when this world is connected to its roots, then blessing is drawn into this world. This, writes the Sfas Emes, is the blessing of Shabbos, because on Shabbos everything is elevated to their roots. It is for this reason that we eat lechem mishneh, two loaves of bread, as this alludes to the idea that the two worlds are connected and Shabbos is the vessel that contains the blessing. Based on the words of the Sfas Emes we can suggest that while two portions of manna fell on Friday, it was not until Shabbos that the weekday was connected to Shabbos, so we commemorate this idea by eating two loaves specifically on Shabbos.
Shabbos in Tefillah
Through the Patriarchs we glean an understanding of HaShem’s greatness
Es sheim hamelech hagadol hagibor vihanora kadosh hu, the Name of G-d, the great, mighty and awesome King; holy is He. Why is it that after we declare that HaShem is great, mighty and awesome, we then state that HaShem is holy? Perhaps we can suggest the following idea. Ultimately it is impossible to comprehend who HaShem is, despite all of the appellations that we prescribe to Him. The Gemara and Medrash therefore offered us a manner in which to understand who HaShem is, and that is by giving us a glimpse into the character of the righteous. Regarding Yaakov the Gemara (Megillah 18a) states that HaShem called Yaakov Keil, G-d. We also find that when Yaakov experience his dream upon his journey to return to Eretz Yisroel, the Medrash (Bereishis Rabbah 68:12) states that the angels ascended on high and saw the image of Yaakov engraved on the Heavenly Throne and they descended to earth and found Yaakov sleeping. Thus, we see that Yaakov was deemed to be godly, and this is what puzzled the angels when they saw this godly being sleeping. Regarding Yaakov it is said (Bereishis 28:17) nora, awesome, and Yaakov is also reflected in the third blessing of Shemone Esrei, which describes how the holy ones praise HaShem. Thus, in this passage here we declare that Yaakov is nora, awesome, and kadosh, he is holy. By describing Yaakov in this manner we attempt to glean an understanding of HaShem’s awesomeness and holiness. This idea is in line with the Medrash (Bereishis Rabbah 47:6) that states: haavos hen merkavah (lashechinah), the Patriarchs were the chariot (for the Divine Presence). This means that through the Patriarchs we get a glimpse of who HaShem is.
Shabbos Story
The smell of Gan Eden
Rabbi Mordechai Kamenetzky writes: Rabbi Chaim of Sanz was once walking in a small shtetl with his shammas (sexton). Suddenly he stopped in front of the home of a simple Jew. “There is a certain spirituality that I sense here. I'd like to stop by this man's home.”
His shammas knocked on the door, and as it opened the holy Rebbe exclaimed, “There is a smell in this home that must be from the Garden of Eden. It is sweet and pure. Pray tell me, where does it come from?”
The simple Jew did not know what to answer, but allowed the Rebbe to roam freely through his humble abode and open any door he chose. Suddenly the Rebbe pointed to a closet. “What is in that closet? The holiness comes from within.” The man was reluctant to open the door, but the Rebbe urged him. The man opened the door and in the closet hung the vestments of a priest! The Rebbe turned to the man once again and asked. “Please tell me. What is a holy Jew doing with those clothing?”
The poor Jew told his tale: “Years ago, I was asked to help raise money for a family thrown into jail by a poritz (landowner) to whom they owed rent. My Rebbe asked me to raise the funds, and I immediately agreed. After all, I thought, with the Rebbe's wishes it would be an easy task. Everyone would give to save a Jewish family! I was wrong. Everyone in town had an excuse not to give. There was a deadline approaching, and I had no choice but to approach the wealthiest Jew in town who was known for his malevolence toward Chassidim. "The man told me he would give me the entire sum that day on one condition. I must parade through the town, dressed as a priest singing psalms in Hebrew and asking for tzedakah (charity) in Yiddish. At the end of the day, he would pay the ransom.
“I did what I had to do, while a group of his friends followed me around, laughing and mocking me wherever I walked. I got the money and I never returned the vestments he gave me.”
The Rebbe turned and said, “Yes. These clothing are truly holy. They are the source of the spirituality I sense.” Legend has it that the Rebbe told the man to be buried in those clothes.
[Reprinted with permission from Torah.org]
Shabbos in Navi
Shmuel I Chapter 26
On Shabbos Hashem’s Name is known throughout the world
In this chapter we learn how Shaul again pursued Dovid and Dovid and Avishai went to Shaul’s camp and found Shaul and his men asleep. Avishai wished to kill Shaul but Dovid did not allow him to do so. Rather, Dovid took the spear and the flask of water that was next to Shaul’s head. Dovid then woke up Avner and Shaul, and Shaul again declared that he would not harm Dovid anymore. It is fascinating that despite the fact that Shaul was seeking to murder Dovid, Dovid himself refused to kill Shaul, claiming that he was anointed by HaShem. This sign of respect should be not lost on us. Shabbos is the day that HaShem anointed for His beloved nation, so how could one even contemplate any form of desecration on this Holy Day? Hashem should allow us to observe the Holy Shabbos properly and we should witness the arrival of His anointed one, Moshiach Tzidkienu, speedily, in our days.
Shabbos in Agadah
No time for Eliyahu on Erev Shabbos
The Gemara (Eiruvin 43a) states that Eliyahu will not arrive on Erev Shabbos or Erev Yom Tov because the Jewish People will be preoccupied with their preparations for Shabbos or Yom Tov. The Pinei Menachem wonders what the Gemara means by this, as it is possible for one to have a meager meal and still greet Eliyahu and subsequently Moshiach. Furthermore, even if the Jewish People would have to fast because of the redemption, once Moshiach arrives it will be a day that is completely Shabbos. The Pinei Menachem answers that that the Gemara (Avodah Zara 3a) states that one who toils on Erev Shabbos will eat on Shabbos. Thus, HaShem seeks to bestow merit to his creations so that no one should be lost. This then is the meaning of the Gemara that it will be too difficult for the Jewish People if Eliyahu arrives on Erev Shabbos or Erev Yom Tov. The Gemara (Kesubos 2a) states that a person does not trouble himself to prepare a feast and allow it to go to waste. Similarly, HaShem created man and prepared, so to speak, a feast for man. Thus, man is required to prepare himself to eat at this feast, and it is for this reason that we have Erev Shabbos, so one can prepare himself properly for Shabbos.
Shabbos in Halacha
Limitation of Hatmanah, Insulating
The prohibition to insulate food applies only to wrapping or enclosing a container entirely, i.e. on top and on all sides. If a substantial portion of the container is left exposed it is not deemed to be insulated. We will elaborate later on this rule.
Shabbos Challenge Question
Last week we posed the question: why was it necessary to have two commandments regarding Shabbos, one of zachor, to remember Shabbos, and one of shamor, to safeguard the Shabbos? The Dubno Maggid explains that that the two commandments have equal importance because each commandment applies to different people. The commandment to remember Shabbos refers to the requirement that one honor the Shabbos with food and drink and fine clothing. The commandment to safeguard Shabbos was said regarding the prohibition not to work or discuss business matters. A poor person can easily safeguard the day as he has no financial interests. To remember the day, however, may prove difficult as he must be frugal with his resources. A wealthy person, however, has it easy regarding the commandment of remembering Shabbos, as he can readily provide his family with delicacies and fine clothing in honor of Shabbos. Regarding they commandment of safeguarding Shabbos, however, the wealthy man will find it difficult to observe, as he is always focused on his financial interests. Hashem therefore uttered the mitzvah of zachor and shamor simultaneously to demonstrate that the requirements of the day apply equally to the poor man and to the wealthy man.
This week’s question is, why do we not recite the verses that are said regarding the Shabbos Mussaf offering for the haftorah on Shabbos? 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 Vaera 5769
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Have a wonderful and delightful Shabbos.
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