שבת טעם החיים פרשת תזריע-מצורע תשס"ט
Shabbos: Ta’am HaChaim Parashas Tazria-Metzora 5769
Counting our way out of impurity towards purity and holiness
Introduction
We have just completed the celebration of the Pesach festival, and we are now in the midst of counting the Omer. In this week’s parshiyos we also encounter other forms of counting. One counting is when a woman after childbirth counts the days of her impurity. A second counting is when a metzora, one who contracts the spiritual disease of tzaraas, counts seven days from when he is cleansed before he is permitted to enter into the Israelite Camp. A third counting is when a woman has a flow and she then counts seven days and she is then purified. The Zohar states that the forty-nine days that we count from the bringing of the Omer are akin to a woman counting her days of impurity. The counting from the Omer then culminates in the festival of Shavuos.
Understanding the counting of the Omer and the mourning period for the students of Rabbi Akiva
One must wonder why it is so important to count the days of the Omer. When one wishes to know when an upcoming festival will occur, he merely has to look at the calendar and determine the correct date of the festival. We do not count the days until Rosh Hashanah and other festival that we celebrate throughout the year. Why, then, must we count from Pesach until Shavuos? Another perplexing idea that requires explanation is why immediately after the joy of the Pesach festival we enter into a mourning period over the twenty-four thousand students of Rabbi Akiva who passed away between Pesach and Shavuos. How are we to comprehend the juxtaposition of this period of joy with this period of mourning?
One must search out the impurities within himself
In order to glean a better understanding of the purpose in our counting, it is worth mentioning a fascinating idea presented by the Gerrer Rebbe, the Lev Simcha. It is said (Mishlei 2:3-4) im tivaksehna chakasef vichamatmonim tachpisena az tavin yiras HaShem vidaas Elokim timtza, if you seek it as [it were] sliver, if you search for it as [if it were] hidden treasures – then you will understand the fear of HaShem, and discover the knowledge of G-d. The Lev Simcha (Emor) writes that these verses can be interpreted to be alluding to the festivals of the year. Seeking like silver alludes to Pesach, as the word kesef, silver, also connotes desire, and Pesach is a time when HaShem showed His love for the Jewish People. Hidden treasures allude to the days of counting from the Omer, as the word vichamatmonim, can be read mem tes monim, counting forty-nine. The word tachpisena, if you search for it, alludes to Shavuos, as the days of counting the Omer are a preparation for Shavuos. The Lev Simcha goes on to find allusions to Rosh Hashanah, Yom Kippur and Sukkos. It is fascinating that the word vichamatmonim alludes to the forty-nine days of counting from the Omer. The first letters of the word are mem and tes, which also form most of the word tamei, translated as impure. Perhaps the lesson contained in this hint is that one should always view himself as being in a state of impurity and that he must strive for purity and holiness. Hashem, in His infinite compassion, redeemed us from the impurities of Egypt, but we still have a long way to go until we are worthy of receiving the Torah. How, then, do we remove these impurities from our midst?
We are required to remove tainted character traits
The Gemara (Yevamos 62b) states that the students of Rabbi Akiva died because they did not treat each other with respect. It would seem from this Gemara that if the students of the great Rabbi Akiva were lacking in this area, then certainly we could use improvement on how we act towards each other. A person who does not respect his fellow man demonstrates an impurity of the soul. Shavuos is reflective of our gathering at Sinai kiish echod bileiv echod, as one man with one heart. It is not enough to merely study Torah. One must internalize the lessons in Torah, and Rabbi Akiva was the one who said viahavta lireiacha kamocha zeh klal gadol baTorah, you shall love your fellow as yourself, this is a great rule in Torah. The word gadol is associated with the tribute of chesed, kindness. It is no wonder that the first attribute that we refer to when counting from the Omer is chesed, and the last attribute is malchus, kingship. The Gemara (Gittin 62a) states that the true kings are the Torah scholars. For one to achieve a level of kingship he must be exemplary in the attribute of chesed. Thus, one must “search” himself during these days to filter out all the impurities within him.
Sefiras HaOmer is when we count towards Shavuos and when we count away from our impurities
We can now understand why we count the days from the Omer, and why we count specifically during the mourning period over the passing of Rabbi Akiva’s students. We are counting towards Shavuos, but even more significantly, we are counting the days until we can finally rid ourselves of the impurities that exist within our character. Thus, we can interpret the word matmonim to mean counting away from the mem and the tes, which spell out the two essential letters of the word tamei , impurity.
The Shabbos connection
Every week we have the ability to count the days of the week until we arrive at Shabbos. The weekday certainly has its share of impurities, both from the outside world and within us. Nonetheless, by preparing properly for the Holy Shabbos, we can always anticipate that we will arrive at Shabbos in a state of purity, when all harsh judgments depart and we can bask in the Kingship of HaShem. Hashem should allow us to count these days and they should culminate in joy, brotherhood, and a true purification of our hearts.
Shabbos Stories
The Shpoler Zeide (Rebbe Aryeh Leib, the Grandfather of Shpola) had a servant named Chelovno who told this story:
He once saw a man with a terrible skin disease that covered him from head to foot enter the Rebbe’s room with a petition-note. This man stayed with the Rebbe for a while and when he left, Chelovno said he saw that he was normal, without a trace of the skin disease!
After this, Chelovno brought a cup of coffee in for the Rebbe and was astonished to see that the Rebbe’s whole body was covered with the skin disease! “What happened here?’ yelled Chelovno. “Why did the Rebbe do this?”
The Rebbe, however, did not respond.
Later, Chelovno went in again and saw that the disease had completely disappeared from the Rebbe’s body, and asked the Rebbe to tell him what this was all about.
The Rebbe said, “When that man first came to me, I didn’t have any way to cure him. So I had to take the disease on myself; and he was healed. Afterward, I pleaded before God, blessed be He, ‘What have I done that I should be afflicted with this skin disease?’ Then, they healed me too!” (MiBeer Hatzaddikim, vol. 2, p. 45)
Rabbi Mordechai Kaamenetzky writes: Rabbi Paysach Krohn loves to tell the beautifully haunting story of the woman who left Rusk Institute with her child who was in a wheelchair. It was a wintry day and the chill that pervaded the young boy’s fragile bones declared its chilling presence with the icy frosting it left on the exposed metal of his wheelchair.
Waiting at the bus stop on the corner of 34th and 2nd Avenue, three large city busses whizzed by, unable to accommodate the mother and the child and his special chair. It was only after a half-hour wait that the mother flagged down a bus and insisted to the driver that he allow them to board.
As the poor woman struggled to lift the wheelchair into the narrowly impatient doors that waited to slam like the jaws of a tiger, the driver shouted at her, “Lady you'll have to wait for a bus with a lift! I gotta go!”
Immediately a few passengers jumped to her defense! “It’s freezing out there. We will wait!”
Embarrassed into submission, the driver acquiesced. As the mother and child settled in their place on the bus, one said to her, “Your child is not handicapped. It only seems that way. In truth it is the driver that has a handicapped mind!” [Reprinted with permission from www.Torah.org]
Shabbos: Ta’am HaChaim
Parashas Tazria-Metzora 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Mincha
Have a wonderful and delightful Shabbos and a Good Chodesh
Prepared by Rabbi Binyomin Adler.
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Thursday, April 23, 2009
Thursday, April 16, 2009
Shevii Shel Pesach
Shevii Shel Pesach 5769
Tonight is Shevii Shel Pesach. What is the significance of Shevii Shel Pesach? In a simple sense, Shevii Shel Pesach is the day that the Jewish People crossed the Yam Suf and Hashem drowned the Egyptians. The Jewish People sang Shirah, praise to HaShem, and that song became a part of our daily prayer service. Yet, considering that Shevii Shel Pesach is viewed somewhat as a separate holiday from Pesach, we must understand its deeper significance.
Rabbeinu Bachye (Devarim 16:8) writes that Shevii Shel Pesach is referred to in the Torah as Atzeres because the Jewish People gather on the festivals to the synagogues. Additionally, Shevii Shel Pesach is referred to as yesod, foundation. What does Rabbeinu Bachye mean that Shevii Shel Pesach is the foundation? It would seem that the first days are the foundation and the last days of Pesach would be the pinnacle of the foundation. Why is Shevii Shel Pesach referred to as the foundation?
Perhaps the answer to this question is that the Sfas Emes (Pesach 5641) writes that Pesach is essentially comprised of two components. The first aspect of Pesach is the redemption from Egypt, and the second aspect of Pesach is the deliverance of the Jewish People at the Yam Suf. The Sfas Emes writes that the first aspect of redemption corresponds to Yaakov and the second aspect of redemption refers to Yosef. It is well known that Yosef represents the attribute of yesod, which means safeguarding sanctity. The Sfas Emes writes that at the Yam Suf the Jewish People rectified the sanctity of Bris Milah, circumcision. In truth, the Jewish People were sustained in Egypt in the merit of Yosef, who resisted the temptations of the wife of Potiphar.
Thus, it was fitting that the culmination of the redemption was in the merit of Yosef, as the Medrash (Medrash Tehillim §114) states that the Sea saw the bier of Yosef and split. Yosef resisted the overtures of his mistress, and in his merit the Sea resisted its natural instinct and split before the Jewish People. With this explanation we can better understand our approach to Shevii Shel Pesach. The Zohar states that all sevens are holy and cherished, and it follows that the Seventh Day of Pesach is also holy and cherished. The holiness and the endearment of this day is that it reflects the attribute of Yosef, who was the forerunner of safeguarding the holiness of the Jew.
As we ourselves soon take leave of the festival, we should bear in mind that the holiness of Pesach allows us to remain spiritually strong throughout the year. We now understand why Shevii Shel Pesach is the yesod, as Shevii Shel Pesach is truly the foundation of all our future spiritual achievements. Hashem should allow us to delight in the last days of Pesach and emerge strong in our resolve to ascend to great spiritual heights and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Prepared by Rabbi Binyomin Adler
Tonight is Shevii Shel Pesach. What is the significance of Shevii Shel Pesach? In a simple sense, Shevii Shel Pesach is the day that the Jewish People crossed the Yam Suf and Hashem drowned the Egyptians. The Jewish People sang Shirah, praise to HaShem, and that song became a part of our daily prayer service. Yet, considering that Shevii Shel Pesach is viewed somewhat as a separate holiday from Pesach, we must understand its deeper significance.
Rabbeinu Bachye (Devarim 16:8) writes that Shevii Shel Pesach is referred to in the Torah as Atzeres because the Jewish People gather on the festivals to the synagogues. Additionally, Shevii Shel Pesach is referred to as yesod, foundation. What does Rabbeinu Bachye mean that Shevii Shel Pesach is the foundation? It would seem that the first days are the foundation and the last days of Pesach would be the pinnacle of the foundation. Why is Shevii Shel Pesach referred to as the foundation?
Perhaps the answer to this question is that the Sfas Emes (Pesach 5641) writes that Pesach is essentially comprised of two components. The first aspect of Pesach is the redemption from Egypt, and the second aspect of Pesach is the deliverance of the Jewish People at the Yam Suf. The Sfas Emes writes that the first aspect of redemption corresponds to Yaakov and the second aspect of redemption refers to Yosef. It is well known that Yosef represents the attribute of yesod, which means safeguarding sanctity. The Sfas Emes writes that at the Yam Suf the Jewish People rectified the sanctity of Bris Milah, circumcision. In truth, the Jewish People were sustained in Egypt in the merit of Yosef, who resisted the temptations of the wife of Potiphar.
Thus, it was fitting that the culmination of the redemption was in the merit of Yosef, as the Medrash (Medrash Tehillim §114) states that the Sea saw the bier of Yosef and split. Yosef resisted the overtures of his mistress, and in his merit the Sea resisted its natural instinct and split before the Jewish People. With this explanation we can better understand our approach to Shevii Shel Pesach. The Zohar states that all sevens are holy and cherished, and it follows that the Seventh Day of Pesach is also holy and cherished. The holiness and the endearment of this day is that it reflects the attribute of Yosef, who was the forerunner of safeguarding the holiness of the Jew.
As we ourselves soon take leave of the festival, we should bear in mind that the holiness of Pesach allows us to remain spiritually strong throughout the year. We now understand why Shevii Shel Pesach is the yesod, as Shevii Shel Pesach is truly the foundation of all our future spiritual achievements. Hashem should allow us to delight in the last days of Pesach and emerge strong in our resolve to ascend to great spiritual heights and to witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Prepared by Rabbi Binyomin Adler
Wednesday, April 8, 2009
Pesach 5769
Hagadah Shel Pesach 5769
Kadesh
The word kadesh, which literally means recite Kiddush, can be read as kuf, 100, dash, trample. This alludes to the idea that we are obligated to praise HaShem with 100 blessings daily, and by doing so we will not trample upon the mitzvos that at times become habitual
Urchatz
The word urchatz is literally translated to mean ‘and wash.’ It is noteworthy that the word urchatz in at bash (where the letter aleph is taf, bais is shin etc.) spells the letters pay, gimmel, samach, and hey, which equal in gematria the word Pesach.
Karpas Yachatz
The word karpas refers to the vegetable that is dipped in salt water. It is noteworthy that when rearranging the letters in the word karpas, it forms the words raf and kes. The word raf means weaken and the word kes means chair. The word yachatz means to divide. This alludes to the idea that the Medrash (Tana Divei Eliyahu §23) states that when the Jewish People became weak in Torah, they were attacked by Amalek. The Medrash (Tanchumah end of Ki Seitzei) states that until Amalek is annihilated, the Name of HaShem and His throne are divided, so instead of the word kisei, the word is kes. The word yachatz alludes to this idea that the Name and Throne of HaShem are divided until Amalek will be annihilated.
Maggid
The word maggid means to relate. What is the reason we use this word for the most important component of the Seder night? Perhaps the explanation for this is that the word maggid contains the word gad, which means fortune (See Rashi Bereishis 30:11). The Gemara (Shabbos 156a) states that ain mazal liYisroel, the Jewish People are not subject to luck or fortune. One could claim that the entire miracle of the Exodus from Egypt was orchestrated by the stars, as Pharaoh himself told Moshe (Shemos 10:10) reu ki raah neged pineichem, “look – the evil intent is opposite your faces.” The Medrash (Yalkut Shimoni Ki Sisa §392) states that Pharaoh was forewarning Moshe that he saw blood in the Wilderness, and his prediction was correct, as HaShem sought to annihilate the Jewish People after they worshipped the Golden Calf. Nonetheless, this blood was transformed into the blood of circumcision. When we relate the miracles of the Exodus, we are demonstrating that we can extricate ourselves from our mazal, our fortune, and we are under the umbrella of Divine Providence. The commentators write that the word mazal, fortune, is derived from the word nozeil, which means to flow. It is noteworthy that the word maggid is associated with the word Agadah which also means to flow. Thus, we recite maggid, and this reflects the idea that we are leaving the realm of fortune and luck and entering into the arena of Divine Providence.
Rachtzah
The word rachtzah means washing. One must wonder, though, why at the Seder we refer to washing with the words urchatz and rachtzah, when normally we refer to washing our hands as netillah. Perhaps the answer to this question is that it is said (Shemos 2:5) vatered bas Pharaoh lirchotz al hayeor, Pharaoh’s daughter went down to bathe by the River. The Gemara (Sota 12b) interprets this to mean that the daughter of Pharaoh went down to the river to wash herself clean from the idols of her father’s house. Similarly, by the Seder we are declaring that we are washing ourselves clean of our prior impurities.
Motzi matzah
The words motzi matzah literally mean “recite hamotzi on the matzah.” Perhaps there is an allusion here to the idea that one must avoid strife. The word matzah also means strife, as it is said (Mishlei 13:10) rak bizadon yitein matzah vies noatzim chochmah, only by willfulness is strife fomented; but wisdom is with those who take counsel. Thus, at the Seder we are declaring that we seek to be motzi, take away, matzah, strife.
Maror Korech
The word maror literally means bitter. Yet, we know that everything HaShem does is ultimately for the good. How is this evidenced in maror? Perhaps the answer to this question is that the word mor, meaning bitter, and the word korech, which means bundle together, both equal the same gematria (246). Thus, we are demonstrating that by eating the matzah and maror together, we are finding the good in the bitter situation.
Shulchan Orech Tzafun
The words Shulchan Orech are translated literally to mean a set table and tzafun means hidden. Perhaps these words allude to the idea of the manna in the Wilderness, as it is said (Tehillim 78:19) vayidabru beilokim amru hayuchal Keil laaroch shulchan bamidbar, and they spoke against G-d. They said, “Can G-d prepare a table in the wilderness?” The word tzafun alludes to the idea that the manna descended from heaven and was concealed in two coverings.
Barech Hallel Nirtzah
Barech refers to the recital of Bircas HaMazon, Grace after the meal. Hallel refers to the praises we offer to HaShem, and Nirtzah refers to the songs we sing at the end of the Seder, signifying that HaShem favors us. It is noteworthy that the first letters of these three words spell out the word habein, the son, alluding to the idea that at the Seder we are like HaShem’s children.
Ha lachma Anya
This is the poor man’s bread. The Gemara (Pesachim 115b) states that the word oni, literally translated as poor, can mean responding, as we respond or raise our voice over the matzah. This description of the matzah is difficult to understand. Why do we associate the matzah with our responses? In the simple sense, the Gemara means that the matzah is the vehicle with which we ask questions regarding the Exodus and provide ourselves and our children with answers to these questions. Perhaps, however, there is a deeper message contained in this statement of the Gemara. We find that when Yosef revealed himself to his brothers after not seeing them for twenty-two years, it is said (Bereishis 45:3) vayomer Yosef el echav ani Yosef haod avi chai vilo yachlu echav laanos oso ki nivhalu mipanav, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. The Medrash (Bereishis Rabbah 93:10) states that Yosef was the youngest of the Shevatim and the brothers could not withstand his rebuke, so certainly when HaShem will bring a person to justice at the end of days, he will not be able to withstand His rebuke. Thus, we see that a response symbolizes that one is not afraid to answer ones questions and rebukes. Similarly, by the Pesach Seder we are confounded by the fact that the Jewish People in Egypt descended to the depths of impurity. As a sign that we are prepared to overcome our initial depravity, we eat the matzah which is a symbol of freedom and this is our response to our early history. The matzah is the vehicle with which we ascend from the lowest level of impurity and reach the heights of purity and freedom.
Di achalu avahasana biara diMitzrayim
That our forefathers ate in the Land of Egypt. What is the significance of stating that our forefathers ate this bread in the land of Egypt? Some of the commentators (Abarbanel) interpret this to mean that the Egyptians fed the Jewish People matzah, as matzah takes a long time to digest. This explanation, however, is difficult to understand, as this does not appear to be a disgrace or a praise of the Jewish People. Rather, this was the reality. What lesson do we learn from this statement? Perhaps the answer to this question is that the word ani, which literally means poor, also means humble, as it is said (Shemos 10:3) ad masai meanta leianos mipanai, until when will you refuse to be humbled before Me? Thus, we are declaring that although we were enslaved to Pharaoh and the Egyptians, we, unlike Pharaoh, were able to humble ourselves before Hashem and this is what allowed us to be redeemed from slavery. It is noteworthy that when Hashem appeared to Moshe for the first time at the burning bush, it is said (Shemos 3:7) vayomer HaShem raoh raisi es ani ami asher biMitzrayim vies tzakasam shamati mipnei nogsav ki yadati es machovav, HaShem said, “I have indeed seen the affliction of My People that in Egypt and I have heard its outcry because of its taskmasters, for I have known its sufferings.” We see that that the first words HaShem used to describe the plight of the Jewish People was that He saw their oni, their affliction, which can also be interpreted to mean their humility. Thus, it was the humility and submissiveness of the Jewish People which were the catalysts for their being redeemed from Egypt.
Rav Eizel Charif - How Far Do Your Hands Reach?
Rav Eizel Charif, the sharp witted Rov of Slonim in the 1800s, once saw a wealthy but stingy man of his city emptying his pockets of Chametz before Pesach. “Why are you doing this,” he asked the gentlemen? The man told him that he needed to get all the chametz out of his pockets and make sure it was clean for Pesach.“Surely you forget the Halacha that says that when doing a bedika you are only obligated to search ‘Ad SheYado Magaas,’ until where your hand can reach. For years I have witnessed your behavior when it comes to giving tzedakah and it appears to me that your hand does not reach all the way to your pocket. Do not bother; you have no obligation to check them!” [Reprinted with permission from www.Revach.net]
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager’s illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, “Give your husband this prescription with water three times a day until it is finished, and he will be cured.”
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. “I know that this prescription works,” he said. “I have prescribed it for this illness before.”
“Let me see the prescription,” he requested finally. “Perhaps I made a mistake.” The villager’s wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
“Fools,” he shouted. “Can a piece of paper cure your husband’s illness? It’s not the paper that makes the difference, but what’s written on the paper that would have cured him.”
So it is with the Hagadah. It is not the book of the Hagadah or simply reading the Hagadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Hagadah Shel Pesach Shaarei Armon p. 150)
Survival
With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future.
This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.
_________________________________
PESACH 1941
By Lady Amelie Jacobovits (Adapted from the Jewish Women’s Journal, summer 1993)
“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don't even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers.
Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar.
I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot.
The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same.
One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days.
It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship.
One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday.
When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.
A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.
That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening.
We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank God for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people. [Reprinted with permission from www.Torah.org]
The new Rabbi
When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim owes him a thousand coins and Chaim denies the loan. The Rav heard both sides of the argument and ruled that Chaim must in fact pay Baruch, which he promptly did and the litigants left.
The next day Chaim approached the Rav Levi Yitzchak with a question. “Rebbe, I accept your judgment and your decision. However, although I understand that the judgment is based on the Torah, how could a true judgment based on Torah be untrue, because Rebbe, I know that I truly am innocent! I do not owe Baruch any money at all!” “That is a good question answered Rav Levi Yitzchak give me please three days to give you an answer.”
The Holy Berditchever fasted and prayed that they should answer him from heaven. Whereupon it was then revealed to him that in fact Chaim grandfather had once borrowed the exact sum from Baruch’s grandfather and failed to pay back the loan!
When three days had passed and Chaim re-entered the Rebbe’s study, the Berditchever explained to him how the debt had occurred. “In the heavenly court it was ruled that you must pay off your grandfather’s debt and return the money owed to the grandson of your grandfather’s lender. The sign that what I am telling you is in fact true is that if you go home and look at your volume of Shulchan Aruch which you inherited from your grandfather, in such and such a place you will find the missing note that proves the loan.” Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there was the document.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to relinquish his newly acquired post as Rabbi of Berditchev. The Rebbe explained that a town in which the cases brought before him, required him to fast for three days in order to get heavenly aid in order to decide matters of law was too much for him to handle. The leaders of Berditchev answered that while they understood, it was unfair to leave them just like that on the spot without a replacement. Perhaps the Rav would kindly wait until they found a suitable replacement? The rebbe agreed.
Meanwhile Pesach came, and the custom was that after the prayers in shul the poor guests who had lodgings or meals were divided up among the men of means in the community. One such householder who had a guest assigned to him, hurried home and forget about his guest. When he arrived, his wife began to ask him where their guest for the Seder was. The householder quickly realized his mistake and hurried back only to find the shul cold, dark and empty. Upset but without any other choice he returned home and explained to his sad wife that they were to conduct the Seder that year without any guests.
The next morning after services he spotted his would be guest and the householder approached the poor man. “Where were you last night, I came to the shul looking for you?” he asked. “Why, when I saw myself alone and without knowing anyone I didn’t know what to do.” “So why didn’t you stay?” the householder asked. “Well,” continued the poor man, “as I said, I didn’t know anyone but its Pesach and I needed a place to stay and eat. I didn’t want to stay here by myself in shul so I left and found a place with another householder,” he answered, pointing to a different person.
The first householder approached his fellow and began berating him for stealing his Pesach Seder guest. “You left him and didn’t take him, so I took him fair and square,” was the second man’s retort. Soon their discussion had blown into a full-fledged argument. After Yom Tov they took their argument to the Rav. The Berditchever heard both sides and ruled that the “thief” who stole the guest from his fellow householder had to repay him a sum of money for his loss.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to stay on as the Rav of the community. “Any community whose householder fight like that over the precious mitzvah of Hachnasas Orchim and guests is a place where I wish to serve as the Rabbi.”
Hagadah
Shel Pesach 5769
Prepared by
Rabbi Binyomin Adler
Sponsored in loving memory of Menachem Mendel bas Moshe Pinchas and in loving memory of Mera bas Ellah ob”m
Wishing all the readers a Chag Kosher Visameach
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
Kadesh
The word kadesh, which literally means recite Kiddush, can be read as kuf, 100, dash, trample. This alludes to the idea that we are obligated to praise HaShem with 100 blessings daily, and by doing so we will not trample upon the mitzvos that at times become habitual
Urchatz
The word urchatz is literally translated to mean ‘and wash.’ It is noteworthy that the word urchatz in at bash (where the letter aleph is taf, bais is shin etc.) spells the letters pay, gimmel, samach, and hey, which equal in gematria the word Pesach.
Karpas Yachatz
The word karpas refers to the vegetable that is dipped in salt water. It is noteworthy that when rearranging the letters in the word karpas, it forms the words raf and kes. The word raf means weaken and the word kes means chair. The word yachatz means to divide. This alludes to the idea that the Medrash (Tana Divei Eliyahu §23) states that when the Jewish People became weak in Torah, they were attacked by Amalek. The Medrash (Tanchumah end of Ki Seitzei) states that until Amalek is annihilated, the Name of HaShem and His throne are divided, so instead of the word kisei, the word is kes. The word yachatz alludes to this idea that the Name and Throne of HaShem are divided until Amalek will be annihilated.
Maggid
The word maggid means to relate. What is the reason we use this word for the most important component of the Seder night? Perhaps the explanation for this is that the word maggid contains the word gad, which means fortune (See Rashi Bereishis 30:11). The Gemara (Shabbos 156a) states that ain mazal liYisroel, the Jewish People are not subject to luck or fortune. One could claim that the entire miracle of the Exodus from Egypt was orchestrated by the stars, as Pharaoh himself told Moshe (Shemos 10:10) reu ki raah neged pineichem, “look – the evil intent is opposite your faces.” The Medrash (Yalkut Shimoni Ki Sisa §392) states that Pharaoh was forewarning Moshe that he saw blood in the Wilderness, and his prediction was correct, as HaShem sought to annihilate the Jewish People after they worshipped the Golden Calf. Nonetheless, this blood was transformed into the blood of circumcision. When we relate the miracles of the Exodus, we are demonstrating that we can extricate ourselves from our mazal, our fortune, and we are under the umbrella of Divine Providence. The commentators write that the word mazal, fortune, is derived from the word nozeil, which means to flow. It is noteworthy that the word maggid is associated with the word Agadah which also means to flow. Thus, we recite maggid, and this reflects the idea that we are leaving the realm of fortune and luck and entering into the arena of Divine Providence.
Rachtzah
The word rachtzah means washing. One must wonder, though, why at the Seder we refer to washing with the words urchatz and rachtzah, when normally we refer to washing our hands as netillah. Perhaps the answer to this question is that it is said (Shemos 2:5) vatered bas Pharaoh lirchotz al hayeor, Pharaoh’s daughter went down to bathe by the River. The Gemara (Sota 12b) interprets this to mean that the daughter of Pharaoh went down to the river to wash herself clean from the idols of her father’s house. Similarly, by the Seder we are declaring that we are washing ourselves clean of our prior impurities.
Motzi matzah
The words motzi matzah literally mean “recite hamotzi on the matzah.” Perhaps there is an allusion here to the idea that one must avoid strife. The word matzah also means strife, as it is said (Mishlei 13:10) rak bizadon yitein matzah vies noatzim chochmah, only by willfulness is strife fomented; but wisdom is with those who take counsel. Thus, at the Seder we are declaring that we seek to be motzi, take away, matzah, strife.
Maror Korech
The word maror literally means bitter. Yet, we know that everything HaShem does is ultimately for the good. How is this evidenced in maror? Perhaps the answer to this question is that the word mor, meaning bitter, and the word korech, which means bundle together, both equal the same gematria (246). Thus, we are demonstrating that by eating the matzah and maror together, we are finding the good in the bitter situation.
Shulchan Orech Tzafun
The words Shulchan Orech are translated literally to mean a set table and tzafun means hidden. Perhaps these words allude to the idea of the manna in the Wilderness, as it is said (Tehillim 78:19) vayidabru beilokim amru hayuchal Keil laaroch shulchan bamidbar, and they spoke against G-d. They said, “Can G-d prepare a table in the wilderness?” The word tzafun alludes to the idea that the manna descended from heaven and was concealed in two coverings.
Barech Hallel Nirtzah
Barech refers to the recital of Bircas HaMazon, Grace after the meal. Hallel refers to the praises we offer to HaShem, and Nirtzah refers to the songs we sing at the end of the Seder, signifying that HaShem favors us. It is noteworthy that the first letters of these three words spell out the word habein, the son, alluding to the idea that at the Seder we are like HaShem’s children.
Ha lachma Anya
This is the poor man’s bread. The Gemara (Pesachim 115b) states that the word oni, literally translated as poor, can mean responding, as we respond or raise our voice over the matzah. This description of the matzah is difficult to understand. Why do we associate the matzah with our responses? In the simple sense, the Gemara means that the matzah is the vehicle with which we ask questions regarding the Exodus and provide ourselves and our children with answers to these questions. Perhaps, however, there is a deeper message contained in this statement of the Gemara. We find that when Yosef revealed himself to his brothers after not seeing them for twenty-two years, it is said (Bereishis 45:3) vayomer Yosef el echav ani Yosef haod avi chai vilo yachlu echav laanos oso ki nivhalu mipanav, and Yosef said to his brothers, “I am Yosef. Is my father still alive?” But his brothers could not answer him because they were left disconcerted before him. The Medrash (Bereishis Rabbah 93:10) states that Yosef was the youngest of the Shevatim and the brothers could not withstand his rebuke, so certainly when HaShem will bring a person to justice at the end of days, he will not be able to withstand His rebuke. Thus, we see that a response symbolizes that one is not afraid to answer ones questions and rebukes. Similarly, by the Pesach Seder we are confounded by the fact that the Jewish People in Egypt descended to the depths of impurity. As a sign that we are prepared to overcome our initial depravity, we eat the matzah which is a symbol of freedom and this is our response to our early history. The matzah is the vehicle with which we ascend from the lowest level of impurity and reach the heights of purity and freedom.
Di achalu avahasana biara diMitzrayim
That our forefathers ate in the Land of Egypt. What is the significance of stating that our forefathers ate this bread in the land of Egypt? Some of the commentators (Abarbanel) interpret this to mean that the Egyptians fed the Jewish People matzah, as matzah takes a long time to digest. This explanation, however, is difficult to understand, as this does not appear to be a disgrace or a praise of the Jewish People. Rather, this was the reality. What lesson do we learn from this statement? Perhaps the answer to this question is that the word ani, which literally means poor, also means humble, as it is said (Shemos 10:3) ad masai meanta leianos mipanai, until when will you refuse to be humbled before Me? Thus, we are declaring that although we were enslaved to Pharaoh and the Egyptians, we, unlike Pharaoh, were able to humble ourselves before Hashem and this is what allowed us to be redeemed from slavery. It is noteworthy that when Hashem appeared to Moshe for the first time at the burning bush, it is said (Shemos 3:7) vayomer HaShem raoh raisi es ani ami asher biMitzrayim vies tzakasam shamati mipnei nogsav ki yadati es machovav, HaShem said, “I have indeed seen the affliction of My People that in Egypt and I have heard its outcry because of its taskmasters, for I have known its sufferings.” We see that that the first words HaShem used to describe the plight of the Jewish People was that He saw their oni, their affliction, which can also be interpreted to mean their humility. Thus, it was the humility and submissiveness of the Jewish People which were the catalysts for their being redeemed from Egypt.
Rav Eizel Charif - How Far Do Your Hands Reach?
Rav Eizel Charif, the sharp witted Rov of Slonim in the 1800s, once saw a wealthy but stingy man of his city emptying his pockets of Chametz before Pesach. “Why are you doing this,” he asked the gentlemen? The man told him that he needed to get all the chametz out of his pockets and make sure it was clean for Pesach.“Surely you forget the Halacha that says that when doing a bedika you are only obligated to search ‘Ad SheYado Magaas,’ until where your hand can reach. For years I have witnessed your behavior when it comes to giving tzedakah and it appears to me that your hand does not reach all the way to your pocket. Do not bother; you have no obligation to check them!” [Reprinted with permission from www.Revach.net]
R' Yaakov Levitt zt”l (Bialystok) illustrated with a parable the difference between the right way to tell the story of the Exodus and the wrong way:
A villager once took seriously ill. The doctor was called, and the doctor recognized that the villager’s illness was fully curable if treated properly. He wrote out a prescription and he told the villager's wife, “Give your husband this prescription with water three times a day until it is finished, and he will be cured.”
The family did as it was told. Every day, the simple village wife tore a small piece off the prescription, dissolved it in water and gave it to her husband to drink. Needless to say, his condition did not improve.
The doctor was called, but he was very perplexed. “I know that this prescription works,” he said. “I have prescribed it for this illness before.”
“Let me see the prescription,” he requested finally. “Perhaps I made a mistake.” The villager’s wife explained, however, that she could not show him the prescription because she had given it to her husband as instructed.
“Fools,” he shouted. “Can a piece of paper cure your husband’s illness? It’s not the paper that makes the difference, but what’s written on the paper that would have cured him.”
So it is with the Hagadah. It is not the book of the Hagadah or simply reading the Hagadah which illuminates one's soul. Rather, one must absorb the contents of the story. (Hagadah Shel Pesach Shaarei Armon p. 150)
Survival
With Passover come and gone, thoughts of liberation and Jewish survival linger in the hearts and minds of many. Linked inextricably with these thoughts is the image of the Jewish woman, who has always been an agent of continuity and vision for her people. From the enslavement in Egypt through life in the desert and beyond, a beam of feminine light pierces the darkest moments in Jewish history, pointing towards a better future.
This week, Women in Judaism shares the story of one Jewish woman who refuses to give in to what another might consider impending doom. Lady Amelie Jacobovits is the widow of the late Rav Lord Immanuel Jacobovits, Chief Rabbi Emeritus of the British Commonwealth. Her Passover story of Holocaust survival demonstrates how the powerful life force of a Jewish woman connects our past, present and future.
_________________________________
PESACH 1941
By Lady Amelie Jacobovits (Adapted from the Jewish Women’s Journal, summer 1993)
“Occasionally, one memory escapes from the vault that holds the terror of those years. One Passover, my three-year old grandchild looked up at me from his chair at the Seder table. I don't even know what he said, because the rush of Passover 1941 blocked everything else. I was a young girl hidden in a dark cellar in central France. I was without other family - alone with four other children, all of us strangers.
Today and in recent years, as I celebrate Passover surrounded by the comforts and luxury of our London flat and the security of more than a dozen relatives and friends, I realize that for all of their splendor, these holidays cannot compare in my heart to that unique event 62 years ago. 1941 was the most extraordinary Passover of my life. But before I describe it, let me explain how I got to that cellar.
I was born in the years preceding World War II and lived content and well loved by my family in Nurnberg. By 1933, however, my world was getting darker till, one day, Nazi storm troopers marched into Nurnberg ordering that all major buildings must fly the swastika flag by evening. In 1936, my parents took us to Paris, as my father had been appointed rabbi of the prominent Rue Cadet synagogue. Within a few years, as the political situation deteriorated, my father was conscripted into the army and had to leave us. In 1940, when the Nazis began bombing Paris, my mother fled with us - her four children - on the last train before the main onslaught. It was the eve of the Jewish holiday of Shavuot.
The mass of people on that train - a tornado of humanity - repeatedly wrenched us from one another. Months later, on another leg of our desperate journey I lost track of my family altogether and began to wander from village to village. Lone children all over were doing the same.
One night just before dawn I could go no further. I knocked on the farmhouse door of what turned out to be a kind, courageous gentile farmer. He took me to his cellar where I found another little girl. Eventually two boys and another girl joined us. None of us admitted we were Jewish for several days.
It was a dire winter. Each morning, a few rays of light would poke their way into the cellar through two windows high on the wall - our only eyes to the world outside. The farmer had lowered us into the cellar through those windows and every day through one of them he lowered a net with five morsels of food and a bucket for our natural needs. Strange as it sounds, we were very lucky. In that difficult winter, five homeless children developed values so different from those today - as well as a bond of lifelong friendship.
One day, peering from the cellar up through the windows one of us noticed a streak of sunlight in blue sky. A few days later, another saw blades of grass penetrating the frozen terrain. We had no calendar or sense of time, but we concluded that, if the weather was indeed changing with spring on its way, maybe we were nearing Passover. Each of us children came from a different range of Jewish commitment, yet we shared a strong desire to do something to celebrate what we sensed was the upcoming Passover holiday.
When the farmer appeared with our food the next morning, we asked if he would lower in tomorrow's basket a small amount of flour, a bottle of water, a newspaper and a match. Two days later we received a small bottle of water, but we had to wait several days for the flour. The entire region was drained of provisions, with everything being transported north to Germany. Our host the farmer had himself barely anything to eat.
A day later, a newspaper came through - and then a match. We waited a few more days. We saw a full day of sunshine and blue skies, and we decided that, in order to cultivate a festive spirit, we would switch clothing with one another and wear them as if new. So we changed clothes; the two boys trading and the girls exchanging dresses. Before evening we baked our matzah, though we hadn't a clue how to do so. We poured water into the flour and held the dough in our bare hands over the burning newspaper on the floor. We produced something which resembled matzah and, whatever it was provided enough for the five of us.
That night we celebrated Passover. One of us recalled by heart the Kiddush - the blessing that sanctifies the Passover night. Another remembered the Four Questions - the part of the Seder the young children recite. We told a few stories of the Exodus that we remembered having heard from our parents. Finally, we managed to reconstruct “One Kid, Which my Father Bought for Two Zuzim,” the song which typically ends the evening.
We had a Passover to remember. With no festive food, no silver candlesticks and no wine - with only our simple desire to connect with G-d - we had a holiday more profound than any we have known since. I thank God for allowing me to live to be able to tell my children and grandchildren about it. Even more, I feel obligated to the younger generations of my family, who never experienced what I did, to pass on the clarity it gave me - the vivid appreciation of G-d’s presence in my life, of His constant blessings, wonders and teachings…and of His commitment to the survival of the Jewish people. [Reprinted with permission from www.Torah.org]
The new Rabbi
When the Rav Levi Yitzchak of Berditchev became the Rav of Berditchev he was approached by Chaim and Baruch for a Din Torah. Baruch claims that Chaim owes him a thousand coins and Chaim denies the loan. The Rav heard both sides of the argument and ruled that Chaim must in fact pay Baruch, which he promptly did and the litigants left.
The next day Chaim approached the Rav Levi Yitzchak with a question. “Rebbe, I accept your judgment and your decision. However, although I understand that the judgment is based on the Torah, how could a true judgment based on Torah be untrue, because Rebbe, I know that I truly am innocent! I do not owe Baruch any money at all!” “That is a good question answered Rav Levi Yitzchak give me please three days to give you an answer.”
The Holy Berditchever fasted and prayed that they should answer him from heaven. Whereupon it was then revealed to him that in fact Chaim grandfather had once borrowed the exact sum from Baruch’s grandfather and failed to pay back the loan!
When three days had passed and Chaim re-entered the Rebbe’s study, the Berditchever explained to him how the debt had occurred. “In the heavenly court it was ruled that you must pay off your grandfather’s debt and return the money owed to the grandson of your grandfather’s lender. The sign that what I am telling you is in fact true is that if you go home and look at your volume of Shulchan Aruch which you inherited from your grandfather, in such and such a place you will find the missing note that proves the loan.” Chaim went home, opened the Shulchan Aruch and as the Rebbe predicted there was the document.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to relinquish his newly acquired post as Rabbi of Berditchev. The Rebbe explained that a town in which the cases brought before him, required him to fast for three days in order to get heavenly aid in order to decide matters of law was too much for him to handle. The leaders of Berditchev answered that while they understood, it was unfair to leave them just like that on the spot without a replacement. Perhaps the Rav would kindly wait until they found a suitable replacement? The rebbe agreed.
Meanwhile Pesach came, and the custom was that after the prayers in shul the poor guests who had lodgings or meals were divided up among the men of means in the community. One such householder who had a guest assigned to him, hurried home and forget about his guest. When he arrived, his wife began to ask him where their guest for the Seder was. The householder quickly realized his mistake and hurried back only to find the shul cold, dark and empty. Upset but without any other choice he returned home and explained to his sad wife that they were to conduct the Seder that year without any guests.
The next morning after services he spotted his would be guest and the householder approached the poor man. “Where were you last night, I came to the shul looking for you?” he asked. “Why, when I saw myself alone and without knowing anyone I didn’t know what to do.” “So why didn’t you stay?” the householder asked. “Well,” continued the poor man, “as I said, I didn’t know anyone but its Pesach and I needed a place to stay and eat. I didn’t want to stay here by myself in shul so I left and found a place with another householder,” he answered, pointing to a different person.
The first householder approached his fellow and began berating him for stealing his Pesach Seder guest. “You left him and didn’t take him, so I took him fair and square,” was the second man’s retort. Soon their discussion had blown into a full-fledged argument. After Yom Tov they took their argument to the Rav. The Berditchever heard both sides and ruled that the “thief” who stole the guest from his fellow householder had to repay him a sum of money for his loss.
Afterwards the Rebbe called in the leaders of the community and announced to them that he wished to stay on as the Rav of the community. “Any community whose householder fight like that over the precious mitzvah of Hachnasas Orchim and guests is a place where I wish to serve as the Rabbi.”
Hagadah
Shel Pesach 5769
Prepared by
Rabbi Binyomin Adler
Sponsored in loving memory of Menachem Mendel bas Moshe Pinchas and in loving memory of Mera bas Ellah ob”m
Wishing all the readers a Chag Kosher Visameach
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, April 2, 2009
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
שבת טעם החיים פרשת צו-שבת הגדול תשס"ט
Shabbos: Ta’am HaChaim Parashas Tzav-Shabbos HaGadol 5769
Avraham and Pesach
Introduction
This week is Shabbos HaGadol, literally translated as the Great Shabbos. What is the significance of this Shabbos? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. Upon further contemplation, however, there appears to be a difficulty with this appellation. Referring to this Shabbos as Shabbos HaGadol is fine, but what significance does this Shabbos have with relation to Pesach? Is this commemoration merely a prelude to Pesach, or does this Shabbos have a significance in its own right?
Commemorating the redemption and all its facets
In order to answer this question, we must reflect on the history that culminated in the redemption of the Jewish People from the Egyptian slavery. HaShem made a pact with Avraham Avinu, known as the Bris bein HaBesarim, the Pact of the Parts. When HaShem informed Avraham that his descendants would inherit the Land of Canaan, Avraham questioned the promise and HaShem responded that the Jewish People would have to endure many years of slavery in an alien land. Nonetheless, along with this forewarning of suffering, HaShem promised Avraham that those who persecuted Avraham’s descendants would be duly punished and the Jewish People themselves would leave their master’s land with great wealth. Thus, in addition to commemorating the Egyptians slavery, we are also required to recall every facet of that redemption, which incorporates all the promises that HaShem made to Avraham. Avraham represents the Attribute of Kindness, referred to as Gedulah, greatness.
The Shabbos connection
What is the association between Avraham and Pesach? In addition to the fact that HaShem promised Avraham on Pesach that his descendants would be redeemed from Egypt, HaShem also informed Avraham on Pesach that he would have a son, Yitzchak, born to him on Pesach. It is evident that Avraham is intertwined with the redemption of the Jewish People from Egypt. Thus, it is appropriate that this Shabbos is referred to as Shabbos HaGadol, the Great Shabbos, as the fact that HaShem fulfilled all His promises to Avraham regarding His descendants is a testimony to HaShem’s greatness and kindness. We should merit that this year HaShem will demonstrate to us His kindness and redeem us from this long and bitter exile, and next year we will all be together with Moshiach Tzidkienu in Yerushalayim Habenuyah.
Shabbos Story
Just Let Me Know When You Are Done
Dr. Kook, a known doctor in Yerushalayim, told about an amazing encounter he had with the Gaon Rav Aharon Cohen, one of the Roshei Yeshivah of Chevron. Reb Aharon once had a deep wound in his shoulder which was not healing on its own, and Dr. Kook decided he needed to operate. However, Reb Aharon was a very weak man, virtually skin and bones, and Dr. Kook was in a dilemma about how to operate on him. He was afraid to put him under anesthesia due to his frailty, but if he wouldn’t put him to sleep, R’ Aharon would suffer terrible pains during the operations. Dr. Kook discussed the dilemma with R’ Aharon, and R’ Aharon immediately said. “There’s no need to use anesthesia. Just tell me when you begin to operate, and everything will be fine.”
Dr. Kook then accounted what occurred during the operation. “I informed R’ Aharon when I began the operation. After I had finished operating, R’ Aharon asked me if I had finished. Until today I can’t believe how a person could be capable of withstanding such pain without reacting at all. I asked him how R’ Aharon how he did it, and he said that he thought about words of Torah, and he was so immersed in his learning that he even had to ask if the operation was finished!” (Shaal Avicha Veygadcha)
Rav Naftali Trop Stays Up To Watch The Thief
A vagrant Jew had acquired a reputation as a thief, and was ostracized by society. However, when he came to Radin, he encountered Rav Naftali Tzvi Trop, the famed Rosh Yeshivah of the Chofetz Chaim's Yeshiva. Rav Trop greeted him warmly, invited him to eat by his table, and even offered him a bed to sleep for the night in his home. The Jews of Radin began murmuring with each other, wondering why R’ Trop was exerting himself for this unsavory character.
Someone worked up the courage to ask R’ Trop directly why he was treating this thief with such warmth. R’ Trop answered in surprise, “It’s known that a thief pays back double the value of what he stole, and if he can’t pay it back, he’s sold as a slave. But where is it written that I’m exempt from fulfilling the mitzvah of hachnasas orchim? Isn’t he a Jew? Didn’t Avraham Avinu fulfill the mitzvah of hachnasas orchim even with Arabs who worshipped the dust of their feet? It’s true that it’s risky to bring a suspected thief into my house, but I can watch over him carefully the whole time he’s in my home. However, I have no excuse to exempt myself from the mitzvah.”
The next day, the people in Radin heard that R’ Trop had done exactly what he had said. He had stayed awake the entire night to guard the thief while he slept in his home. (Sidras Tikun HaMidos) [Reprinted with permission from www.Revach.net ]
Shabbos: Ta’am HaChaim
Parashas Tzav-Shabbos HaGadol 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before the Shabbos HaGadol Drasha (given by Rabbi Daniel Arm) at 5:55 PM.
Have a wonderful and delightful Shabbos and a Chag Kosher Visameach.
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 Tzav-Shabbos HaGadol 5769
Avraham and Pesach
Introduction
This week is Shabbos HaGadol, literally translated as the Great Shabbos. What is the significance of this Shabbos? The Halacha teaches us that on the Shabbos prior to the Jewish People being redeemed from Egypt, HaShem instructed the Jewish People to take a sheep and tie it to their beds. Given the fact that the sheep was the deity of the Egyptians, the Egyptians were distressed to hear from the Jewish People that their deity would be slaughtered. Nonetheless, the Egyptians were powerless to confront the Jewish People, and this was cause for celebration. Thus, every year, on the Shabbos prior to Pesach, we celebrate this event by referring to the Shabbos as Shabbos HaGadol. Upon further contemplation, however, there appears to be a difficulty with this appellation. Referring to this Shabbos as Shabbos HaGadol is fine, but what significance does this Shabbos have with relation to Pesach? Is this commemoration merely a prelude to Pesach, or does this Shabbos have a significance in its own right?
Commemorating the redemption and all its facets
In order to answer this question, we must reflect on the history that culminated in the redemption of the Jewish People from the Egyptian slavery. HaShem made a pact with Avraham Avinu, known as the Bris bein HaBesarim, the Pact of the Parts. When HaShem informed Avraham that his descendants would inherit the Land of Canaan, Avraham questioned the promise and HaShem responded that the Jewish People would have to endure many years of slavery in an alien land. Nonetheless, along with this forewarning of suffering, HaShem promised Avraham that those who persecuted Avraham’s descendants would be duly punished and the Jewish People themselves would leave their master’s land with great wealth. Thus, in addition to commemorating the Egyptians slavery, we are also required to recall every facet of that redemption, which incorporates all the promises that HaShem made to Avraham. Avraham represents the Attribute of Kindness, referred to as Gedulah, greatness.
The Shabbos connection
What is the association between Avraham and Pesach? In addition to the fact that HaShem promised Avraham on Pesach that his descendants would be redeemed from Egypt, HaShem also informed Avraham on Pesach that he would have a son, Yitzchak, born to him on Pesach. It is evident that Avraham is intertwined with the redemption of the Jewish People from Egypt. Thus, it is appropriate that this Shabbos is referred to as Shabbos HaGadol, the Great Shabbos, as the fact that HaShem fulfilled all His promises to Avraham regarding His descendants is a testimony to HaShem’s greatness and kindness. We should merit that this year HaShem will demonstrate to us His kindness and redeem us from this long and bitter exile, and next year we will all be together with Moshiach Tzidkienu in Yerushalayim Habenuyah.
Shabbos Story
Just Let Me Know When You Are Done
Dr. Kook, a known doctor in Yerushalayim, told about an amazing encounter he had with the Gaon Rav Aharon Cohen, one of the Roshei Yeshivah of Chevron. Reb Aharon once had a deep wound in his shoulder which was not healing on its own, and Dr. Kook decided he needed to operate. However, Reb Aharon was a very weak man, virtually skin and bones, and Dr. Kook was in a dilemma about how to operate on him. He was afraid to put him under anesthesia due to his frailty, but if he wouldn’t put him to sleep, R’ Aharon would suffer terrible pains during the operations. Dr. Kook discussed the dilemma with R’ Aharon, and R’ Aharon immediately said. “There’s no need to use anesthesia. Just tell me when you begin to operate, and everything will be fine.”
Dr. Kook then accounted what occurred during the operation. “I informed R’ Aharon when I began the operation. After I had finished operating, R’ Aharon asked me if I had finished. Until today I can’t believe how a person could be capable of withstanding such pain without reacting at all. I asked him how R’ Aharon how he did it, and he said that he thought about words of Torah, and he was so immersed in his learning that he even had to ask if the operation was finished!” (Shaal Avicha Veygadcha)
Rav Naftali Trop Stays Up To Watch The Thief
A vagrant Jew had acquired a reputation as a thief, and was ostracized by society. However, when he came to Radin, he encountered Rav Naftali Tzvi Trop, the famed Rosh Yeshivah of the Chofetz Chaim's Yeshiva. Rav Trop greeted him warmly, invited him to eat by his table, and even offered him a bed to sleep for the night in his home. The Jews of Radin began murmuring with each other, wondering why R’ Trop was exerting himself for this unsavory character.
Someone worked up the courage to ask R’ Trop directly why he was treating this thief with such warmth. R’ Trop answered in surprise, “It’s known that a thief pays back double the value of what he stole, and if he can’t pay it back, he’s sold as a slave. But where is it written that I’m exempt from fulfilling the mitzvah of hachnasas orchim? Isn’t he a Jew? Didn’t Avraham Avinu fulfill the mitzvah of hachnasas orchim even with Arabs who worshipped the dust of their feet? It’s true that it’s risky to bring a suspected thief into my house, but I can watch over him carefully the whole time he’s in my home. However, I have no excuse to exempt myself from the mitzvah.”
The next day, the people in Radin heard that R’ Trop had done exactly what he had said. He had stayed awake the entire night to guard the thief while he slept in his home. (Sidras Tikun HaMidos) [Reprinted with permission from www.Revach.net ]
Shabbos: Ta’am HaChaim
Parashas Tzav-Shabbos HaGadol 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before the Shabbos HaGadol Drasha (given by Rabbi Daniel Arm) at 5:55 PM.
Have a wonderful and delightful Shabbos and a Chag Kosher Visameach.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
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Friday, March 27, 2009
Shabbos: Ta’am HaChaim Parashas Vayikra 5769
שבת טעם החיים פרשת ויקרא תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayikra 5769
Performing HaShem’s will with our will
Introduction
This week’s parashah discusses the karbanos, sacrifices that the Jewish People were required to bring when the Mishkan and the Bais HaMikdash were in existence. The essence of a sacrifice is the ratzon, the will that one has when offering the sacrifice to HaShem. It is said (Vayikra 1:3) im olah karbano min habakar zachar tamim yakrivenu el Pesach ohel moed yakriv oso lirztono lifnei HaShem, if one’s offering is a burnt-offering from the cattle, he shall offer an unblemished male; he shall bring it to the entrance of the Tent of Meeting, voluntarily, before HaShem. Rashi cites the Gemara that states that the word lirztono teaches us that if one does not wish to offer the obligatory sacrifice, he is beaten until he declares that he wants to bring the offering.
HaShem’s speech is His will
Let us understand what this means When the Jewish People prepared to receive the Torah at Sinai, they declared naaseh vinishma, we will do and we will listen. Nonetheless, the Gemara (Shabbos 88a) states that HaShem held the mountain over their heads and proclaimed, “accept the Torah and if not, you will be buried here.” It appears that despite the Jewish People’s willingness to accept the Torah, it was still necessary for them to be coerced to accept the Torah. There are various explanation offered to resolve this paradox (See Tosfos Ibid; Maharal Tiferes Yisroel §32). Perhaps the idea that is expressed in the Gemara can be explained with the following statement. The Mishna in Avos (5:1) states that the world was created with ten utterances. Although HaShem could have created the world with one utterance, he chose to create the world with ten utterances so that the wicked people, who destroy the world that was created with ten utterances, could be punished, and the righteous, who sustain the world that was created with ten utterances, could be rewarded. The Ramban writes that when it is said that HaShem uttered that something should come into existence, it means that Hashem willed that something should exist. Thus, HaShem’s utterance was, so to speak, His will.
Ten utterances are revealed in Ten Commandments
Hashem created the world for the sake of the Jewish People and for the purpose of having the Jewish People study the Torah. Thus, HaShem’s will was for the Jewish People to study His Torah. Nonetheless HaShem uttered ten utterances regarding creation, and in a similar vein, writes the Sfas Emes, Hashem uttered Ten Commandments at Sinai. The Sfas Emes explains that the ten utterances of creation were concealed, whereas the Ten Commandments were the revelation of those ten utterances. The Jewish People, by declaring “we will do and we will listen,” were revealing the ten utterances so creation. Yet, HaShem sought to demonstrate that their willingness to accept the Torah was only a mirror of HaShem’s will in this world. Thus, when we refer to someone’s will, we are ultimately tracing that will to what HaShem’s will is for the world. A person who is required to offer a sacrifice must acknowledge that he is performing HaShem’s will. One who finds it difficult to express this recognition is coerced, similar to the raising of the mountain, to express this acknowledgment of HaShem’s will. In truth, the offering of a sacrifice is merely a microcosm of a person’s life, where if one does not acknowledge HaShem’s will voluntary, HaShem will, heaven forbid, coerce the person to accept His will in ways not to the person’s liking.
The Shabbos connection
This concept of accepting HaShem’s will is manifest on Shabbos, where we constantly supplicate HaShem to be appeased with our Shabbos observance. The requirement that we observe Shabbos was not given to us a choice, yet we still make choices regarding our level of observance and how much time we spend preparing for Shabbos. It should be HaShem’s will that we acknowledge His will and perform His will, and that we observe Shabbos with great joy and love for HaShem.
Shabbos Story
Now I can forgive you
Rabbi Mordechai Kamenetzky writes: In the city of Bnei Brak there are many Bar Mitzvah celebrations every Shabbos. It became very difficult for Rav Yaakov Yisrael Kanievski, the elder sage known to world Jewry as the Steipler Gaon to attend every Bar Mitzvah. In fact, he was old and weak and hardly had the strength to go to shul. One week, a Bar Mitzvah boy was honored with the maftir. Immediately after the davening, the Steipler Gaon was standing there in line, waiting to wish him Mazal Tov.
The Steipler Gaon bent down and began conversing in earnest with the neophyte member of the adult Jewish community. It seemed to the hushed crowd that this was much more than a perfunctory Mazel Tov wish.
The boy paled as he shook his head several times in amazement. "Of course, Rebbe!" he exclaimed. "Of course! There is no question. I feel terrible that the Rebbe felt he had to discuss this with me!"
The Steipler thanked the young boy, wished him Mazel Tov again, blessed him, and left the shul.
The entire congregation was shocked. What could the Steipler have wanted?
"Let me explain," began the boy. "Six years ago I was davening in this shul with a very large siddur (prayer book). The Steipler approached me and chided me for learning Gemara in the middle of the Tefillah. I showed him that it was a Siddur and that I actually was davening. He apologized and left.
Today the Steipler came to my Bar Mitzvah and reminded me of the story. He explained to me that even though he apologized for his mistaken reprimand six years ago, it was not enough. Since, at the time, I was a child under Bar Mitzvah, I did not have the frame of mind to truly forgive him. Even if I did forgive him, it had no halachic validity. The Steipler found out when my birthday was and waited for six years until my Bar Mitzvah. Today, I am halachically old enough to forgive him, and so, he came back today to ask my forgiveness!” [Reprinted with permission from Torah.org]
Rav Shlomo Heiman Speaks To A Packed House
Rav Shlomo Heiman, zt”l, one of the first Roshei Mesivta in Torah Vodaas, was known for the excitement and enthusiasm with which he gave over his shiurim. When he gave over his shiur he would tremble, and sweat would appear on his glowing face. More than once, Rav Shlomo would faint at the conclusion of his shiur, which he would give over to his last ounce of strength.
In 1939, on a stormy and snowy day, only four talmidim arrived at the yeshivah. In a booming voice R’ Shlomo gave over his shiur as if hundreds of talmidim were crowded in the room listening. When the talmidim saw that he was utilizing all his strength to give over the shiur, they tried to stop him. “Rebbe, there’s only four of us here.”
Reb Shlomo retorted, “You think that I am only giving over the shiur to the four of you. You should know that my words are being given over to hundreds of talmidim. You, your future talmidim, and to their talmidim after them! (Chaim Sheyash Bahem) [Reprinted with permission from Revach.net]
Shabbos: Ta’am HaChaim
Parashas Vayikra 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, 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 Vayikra 5769
Performing HaShem’s will with our will
Introduction
This week’s parashah discusses the karbanos, sacrifices that the Jewish People were required to bring when the Mishkan and the Bais HaMikdash were in existence. The essence of a sacrifice is the ratzon, the will that one has when offering the sacrifice to HaShem. It is said (Vayikra 1:3) im olah karbano min habakar zachar tamim yakrivenu el Pesach ohel moed yakriv oso lirztono lifnei HaShem, if one’s offering is a burnt-offering from the cattle, he shall offer an unblemished male; he shall bring it to the entrance of the Tent of Meeting, voluntarily, before HaShem. Rashi cites the Gemara that states that the word lirztono teaches us that if one does not wish to offer the obligatory sacrifice, he is beaten until he declares that he wants to bring the offering.
HaShem’s speech is His will
Let us understand what this means When the Jewish People prepared to receive the Torah at Sinai, they declared naaseh vinishma, we will do and we will listen. Nonetheless, the Gemara (Shabbos 88a) states that HaShem held the mountain over their heads and proclaimed, “accept the Torah and if not, you will be buried here.” It appears that despite the Jewish People’s willingness to accept the Torah, it was still necessary for them to be coerced to accept the Torah. There are various explanation offered to resolve this paradox (See Tosfos Ibid; Maharal Tiferes Yisroel §32). Perhaps the idea that is expressed in the Gemara can be explained with the following statement. The Mishna in Avos (5:1) states that the world was created with ten utterances. Although HaShem could have created the world with one utterance, he chose to create the world with ten utterances so that the wicked people, who destroy the world that was created with ten utterances, could be punished, and the righteous, who sustain the world that was created with ten utterances, could be rewarded. The Ramban writes that when it is said that HaShem uttered that something should come into existence, it means that Hashem willed that something should exist. Thus, HaShem’s utterance was, so to speak, His will.
Ten utterances are revealed in Ten Commandments
Hashem created the world for the sake of the Jewish People and for the purpose of having the Jewish People study the Torah. Thus, HaShem’s will was for the Jewish People to study His Torah. Nonetheless HaShem uttered ten utterances regarding creation, and in a similar vein, writes the Sfas Emes, Hashem uttered Ten Commandments at Sinai. The Sfas Emes explains that the ten utterances of creation were concealed, whereas the Ten Commandments were the revelation of those ten utterances. The Jewish People, by declaring “we will do and we will listen,” were revealing the ten utterances so creation. Yet, HaShem sought to demonstrate that their willingness to accept the Torah was only a mirror of HaShem’s will in this world. Thus, when we refer to someone’s will, we are ultimately tracing that will to what HaShem’s will is for the world. A person who is required to offer a sacrifice must acknowledge that he is performing HaShem’s will. One who finds it difficult to express this recognition is coerced, similar to the raising of the mountain, to express this acknowledgment of HaShem’s will. In truth, the offering of a sacrifice is merely a microcosm of a person’s life, where if one does not acknowledge HaShem’s will voluntary, HaShem will, heaven forbid, coerce the person to accept His will in ways not to the person’s liking.
The Shabbos connection
This concept of accepting HaShem’s will is manifest on Shabbos, where we constantly supplicate HaShem to be appeased with our Shabbos observance. The requirement that we observe Shabbos was not given to us a choice, yet we still make choices regarding our level of observance and how much time we spend preparing for Shabbos. It should be HaShem’s will that we acknowledge His will and perform His will, and that we observe Shabbos with great joy and love for HaShem.
Shabbos Story
Now I can forgive you
Rabbi Mordechai Kamenetzky writes: In the city of Bnei Brak there are many Bar Mitzvah celebrations every Shabbos. It became very difficult for Rav Yaakov Yisrael Kanievski, the elder sage known to world Jewry as the Steipler Gaon to attend every Bar Mitzvah. In fact, he was old and weak and hardly had the strength to go to shul. One week, a Bar Mitzvah boy was honored with the maftir. Immediately after the davening, the Steipler Gaon was standing there in line, waiting to wish him Mazal Tov.
The Steipler Gaon bent down and began conversing in earnest with the neophyte member of the adult Jewish community. It seemed to the hushed crowd that this was much more than a perfunctory Mazel Tov wish.
The boy paled as he shook his head several times in amazement. "Of course, Rebbe!" he exclaimed. "Of course! There is no question. I feel terrible that the Rebbe felt he had to discuss this with me!"
The Steipler thanked the young boy, wished him Mazel Tov again, blessed him, and left the shul.
The entire congregation was shocked. What could the Steipler have wanted?
"Let me explain," began the boy. "Six years ago I was davening in this shul with a very large siddur (prayer book). The Steipler approached me and chided me for learning Gemara in the middle of the Tefillah. I showed him that it was a Siddur and that I actually was davening. He apologized and left.
Today the Steipler came to my Bar Mitzvah and reminded me of the story. He explained to me that even though he apologized for his mistaken reprimand six years ago, it was not enough. Since, at the time, I was a child under Bar Mitzvah, I did not have the frame of mind to truly forgive him. Even if I did forgive him, it had no halachic validity. The Steipler found out when my birthday was and waited for six years until my Bar Mitzvah. Today, I am halachically old enough to forgive him, and so, he came back today to ask my forgiveness!” [Reprinted with permission from Torah.org]
Rav Shlomo Heiman Speaks To A Packed House
Rav Shlomo Heiman, zt”l, one of the first Roshei Mesivta in Torah Vodaas, was known for the excitement and enthusiasm with which he gave over his shiurim. When he gave over his shiur he would tremble, and sweat would appear on his glowing face. More than once, Rav Shlomo would faint at the conclusion of his shiur, which he would give over to his last ounce of strength.
In 1939, on a stormy and snowy day, only four talmidim arrived at the yeshivah. In a booming voice R’ Shlomo gave over his shiur as if hundreds of talmidim were crowded in the room listening. When the talmidim saw that he was utilizing all his strength to give over the shiur, they tried to stop him. “Rebbe, there’s only four of us here.”
Reb Shlomo retorted, “You think that I am only giving over the shiur to the four of you. You should know that my words are being given over to hundreds of talmidim. You, your future talmidim, and to their talmidim after them! (Chaim Sheyash Bahem) [Reprinted with permission from Revach.net]
Shabbos: Ta’am HaChaim
Parashas Vayikra 5769
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, 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, March 20, 2009
Shabbos: Ta’am HaChaim Parashas Vayakhel-Pekudei-HaChodesh 5769
שבת טעם החיים פרשת ויקהל-פקודי-החדש תשס"ט
Shabbos: Ta’am HaChaim Parashas Vayakhel-Pekudei-HaChodesh 5769
Returning to the level of Divine Presence of the Patriarchs on our tents
Introduction
This week’s parashah discusses the actual construction of the Mishkan and we also read Parashas HaChodesh, which discusses the Exodus from Egypt. The Ramban writes in his introduction to the Book of Shemos that this Book is called Sefer HaGeulah, the Book of Redemption, because of the Exodus from Egypt. Furthermore, the Jewish People received the Torah and then built the Mishkan, which allowed them to return to the level of the Divine Presence that rested on the tents of their forefathers. What is the meaning of returning to the level of the Divine Presence that rested on the tents of the forefathers?
The Jewish People had a few merits which would allow them to be redeemed from Egypt
One of the most intriguing aspects of the redemption from Egypt and of receiving the Torah was that the Jewish People were not prepared for either of these events. The Arizal writes that had the Jewish People descended to the forty-ninth level of impurity, and had HaShem not delivered the Jewish People at the last moment, they would never have ascended from the depths of impurity. This idea is difficult to understand, as this implies that the Jewish People themselves did not have sufficient merits with which to leave Egypt. Yet, we know that when Moshe asked HaShem in what merit the Jewish People would leave Egypt, HaShem told Moshe that in the merit of receiving the Torah, the Jewish People would leave Egypt. Furthermore, the Medrash (see Bamidbar Rabbah 13:19) states that in the merit of not changing their names, language and clothing, the Jewish People left Egypt. Additionally, the Gemara (Sota 11b) states that in the merit of the righteous women the Jewish People left Egypt. This being the case, how is it possible that the Jewish people almost reached a point of no return and HaShem had to redeem them from Egypt with apparently no merits in their favor?
One must view himself as if he himself was redeemed from Egypt
In order to understand what it means that the Jewish People had almost reached the point of no return, we have to understand another statement that we recite in the Hagadah Shel Pesach. On Pesach night we recite the words that in every generation one must view himself as if he himself had just exited from Egypt. How can one view himself as if he had left Egypt if he never was exiled to Egypt? While we know that our souls were all present at the receiving of the Torah, and it follows that all our souls were in Egypt, we must also understand this recital in a practical sense. Is it possible for a person to experience having left Egypt when he does not feel like he was there in the first place?
Only HaShem can assist a person in overcoming the blandishments of his Evil Inclination
The answer to these questions is that it is well known that the Zohar compares the Egyptian exile to the power that the Evil Inclination has over a person. The Sefarim write that the word Mitzrayim, Egypt, is an acrostic for the words meitzar yam, the border of the Sea. In a deeper sense, however, this means that the Jewish People were surrounded by the sea of impurity which is the fiftieth level of contamination. Thus, besides the physical exile that the Jewish People were forced to endure in Egypt, they were also subject to the blandishments of the Evil Inclination. The same is true for us in our lives. While we may not always be cognitive of this, the fact is that the Evil Inclination is a constant presence in our lives, and it seeks to wreak havoc on our spiritual equilibrium. The Gemara (Kiddushin 30a) states that if not for the fact that HaShem aids a person in his struggles against the Evil Inclination, a person would not be able to overcome the enticement of the Evil Inclination alone. Thus, despite the many merits one may have, it is insufficient in his struggles with the Evil Inclination. Only Hashem can allow a person to be victorious over his Evil Inclination.
The merits of the Jewish People were insufficient for them to be redeemed from Egypt and the clutches of the Evil Inclination
We can now understand why, despite having the merit of certain virtues and the merit of the righteous women, the Jewish People were in need of something that would catapult them out of the clutches of the Evil Inclination. This extra push, so to speak, was the deliverance that HaShem provided for them. This idea also helps us gain a better perspective of what we should be feeling when we contemplate the Egyptian exile and the redemption. We are constantly struggling with the Evil Inclination and it is only HaShem’s compassion that enables us to overcome this struggle.
The Shabbos Connection
The Medrash (Bamidbar Rabbah 19:1) states regarding the mitzvah of Parah Adumah that it said (Iyov 14:4) mi yitein tahor mitamei lo echod, who can produce purity from impurity? No one! This is akin to Avraham who came from Terach, Chizkiahu from Achaz, Yoshiyahu from Amon, Mordechai from Shimi, the Jewish People from the gentiles, and the World to Come from this world. The Sfas Emes (Parah 5647) writes that HaShem made it that one attains purity by being tested and forged in the crucible of this world. It was for this reason that the Jewish People had to endure the Egyptian exile and they were submerged in the forty-ninth level of impurity, until they merited being redeemed and becoming pure. This idea is manifest in the Jewish People residing amongst the gentiles, and in the Jewish people sojourning in this world in order to attain their share in the World to Come. Similarly, writes the Sfas Emes, every Shabbos is a commemoration to the exodus from Egypt, and every week we merit being redeemed from the gates of impurity and ascending towards the gates of purity. Based on the words of the Sfas Emes, we can now better understand why building the Mishkan was the culmination of the redemption process. Our Patriarchs lived a life of complete purity, and despite their encounters with foreign ideas and people who were the antithesis of their beliefs, they remained pure at all times. After enduring the Egyptian exile, the Jewish People received the Torah, which is the epitome of priority in this world. To attain that purity HaShem instructed them to build a Mishkan, which would allow them to receive the Divine Presence. Every week, with the arrival of Shabbos, we are returning to that level of Divine Presence upon our tents, as we light candles, eat challah, and bask in the Divine Presence, which are all reminiscent of the level of purity and holiness that our Patriarchs attained. HaShem should allow us to enter the upcoming month of Nissan with great joy and purity, and we should witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos food is unique in fragrance and taste
Meierev mazminim kol minei matamim, from Shabbos Eve they prepare all manner of delicacies. Regarding the manna in the Wilderness it is said (Shemos 16:5) vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, and it shall be that on the sixth day when they prepare what they will bring, it will be double what they pick every day. Rashi (Ibid verse 22) cites the Medrash that states that the word mishneh, literally translated as double, can also mean that the manna was mishunah lishvach bireicho vitaamo, unique for praise in its fragrance and taste. Thus, we can interpret the passage here to mean that on Shabbos Eve, we prepare all the delicacies, which we know will be unique for praise in their fragrance and in their taste.
Shabbos in Tefillah
Unity in praising HaShem
Baruch kevod HaShem mimekomo, blessed is the glory of HaShem from His place. In the Kedusha that we recite in Shabbos Mussaf, we recite the words ayei mekom kevodo, where is the place of His glory? If the angels themselves ask regarding the location of HaShem’s glory, how is it that we can recite the words “blessed is the glory of HaShem from His place?” Perhaps the answer to this question is contained in an understanding of the word makom that is used throughout Scripture. When HaShem instructed Avraham to bring his son Yitzchak as an offering, it is said (Bereishis 22:4) bayom hashlishi vayisa Avraham es einav vayar es hamakom meirachok, on the third day, Avraham raised his eyes and perceived the place from afar. Rashi writes that Avraham was able to perceive “the place” because he saw a cloud hovering above the mountains, whereas his two attendants were not able to perceive the cloud. We find further that it is said (Devarim 17:8) ki yipalei mimcho davar lamishpat bein dam lidam uvein din lidin uvein nega lanega divrei rivos bishorecha vikamta vialisa el hamakom asher yivchar HaShem Elokecha bo, if a matter of judgment is hidden from you, between blood and blood, between verdict and verdict, between plague and plague, matters of dispute in your cities – you shall rise up and ascend to the place that HaShem, your G-d, shall choose. In this instance too we see that when a meter is hidden from a person, he must ascend to “the place.” The “place” implies a sense of clarity and perception. Thus, we pose the query, “where is the place of His glory?” and we also declare, “blessed is the glory of HaShem from His place,” as this declaration demonstrates that we are attempting to ascend spiritually and to perceive more of HaShem’s Presence in our lives.
Shabbos Story
Not the way you want it to happen
A poor man once came to the renowned tzaddik, the Strikover Rebbe, who had a reputation for performing the most wondrous and amazing miracles. The man’s daughter had already been engaged twice, but when her father had been unable to provide the agreed- upon nadon (dowry), the engagements had been broken. Now she had become engaged once again, and her father desperately wanted this marriage to go through.
The Rebbe told him to go home, and buy a lottery ticket - the Ribbono Shel Olam would surely help him. The poor man optimistically returned home, and bought a ticket, but the ticket did not win. Although the father somehow managed to keep the shidduch (engagement) afloat and marry his daughter off, the Strikover Rebbe was so shaken by his “failure” the he refused to accept any more petitioners for his blessings. A Rebbe’s power, he argued, is derived from the dictum of Chazal, our Sages (see Taanis 23a) that Hashem fulfills the will of a tzaddik. Obviously, he was not a tzaddik!
Soon afterwards, Reb Simcha Bunim of Pshischa came to Strikov to visit the Rebbe. He was disturbed that the Rebbe had ceased accepting the hundreds of petitioners who desperately sought his blessings over the apparent failure of one blessing.
“Strikover Rebbe,” said Reb Simcha Bunim, “tell me: How does one reconcile that which we are taught, ‘Hashem fulfils the will of a tzaddik’ with the passuk in Iyov (Job 9:12), ‘Who can tell Him what to do!?’ The explanation, however, is as follows: Hashem will fulfill the Tzaddik’s will. But even the tzaddik has no right to dictate how Hashem will do it. Your beracha (blessing) was fulfilled. The marriage went off as planned - just not the way you thought it would happen!” The Rebbe saw the wisdom in his words, and resumed accepting Chassidim.
Shabbos in Navi
Shmuel II Chapter 3
HaShem give us Shabbos to overcome the Evil Inclination
In this chapter we learn how Ish Boshes accused Avner ben Ner of sinning with the concubine of Shaul, so Avner defected to the camp of Dovid. Avner made a treaty with Dovid, pledging allegiance to Dovid. When Avner left Dovid, Yoav came to Dovid and informed Dovid that Avner was merely seeking to entice Dovid and to learn about his comings and goings. Yoav then tricked Avner and killed him as revenge for Avner having killed Asahel, the brother of Yoav. Dovid heard about this murder and cursed Yoav, and Dovid then eulogized Avner. Dovid did not wish to punish Yoav at that point, because he claimed that the sons of Tzeruyah were more powerful than him. We mentioned above that the Gemar (Kiddushin 30a) states that the Evil Inclination is very powerful, and without HaShem’s help, one would not be able to overcome the blandishments of the Evil Inclination. The incident where Yoav killed Avner and Dovid not retaliate reflects this idea. Although Yoav was certainly a great man, Dovid had the right to kill him because he was the king. Nonetheless, Dovid felt powerless at that time to punish Yoav with death. Similarly, throughout the week we may feel an urge to subdue once and for all the forces of evil, but it can prove difficult, if not impossible. Thus, we wait for the arrival of the Holy Shabbos, when all harsh judgments depart, and HaShem and His Heavenly entourage, so to speak, subdue all the forces of evil.
Shabbos in Agadah
Hashem gives the Jewish People the souls of the righteous for Shabbos
It is said (Shemos 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. The Tiferes Shlomo (Ibid) interprets this verse homiletically to mean that Shabbos alludes to the soul of the Tzaddik, and the Gemara (Shabbos 10a) states that HaShem declares, “I have a precious gift in My treasure house and it is called Shabbos.” Yosef symbolizes Tosefes Shabbos and Moshe symbols the Shabbos. Thus, Moshe was telling the Jewish People that HaShem has given you a precious gift, which is the soul of the tzaddik, and this is referred to as Shabbos. Therefore HaShem is giving you on the sixth day a two-day portion of bread, which is reflected in Yosef, as the word lechem, bread, when multiplied by two, equals in gematria the name Tosefes. It is the idea of Yosef that HaShem is giving you as preparation for Shabbos.
Shabbos in Halacha
Insulating a pot on the blech
Although nowadays it is not common to store food in materials such as salt, peat, lime, sand, wet cotton, grass or straw, there are several common application regarding this prohibition. A pot that one wrapped in a towel and left on the blech or hot plate is deemed to be insulated in a heat-intensifying material as the towel combines with the heat below to allow the temperature of the pot to rise. Thus, one is prohibited from wrapping completely a pot left on the blech or hot plate, even if this was done on Erev Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we mention in the first Perek of Kabbalas Shabbos that the Jewish People are an errant-hearted people that do not know HaShem’s ways? The Pinei Menachem writes that one must prepare for Shabbos. To attain true spiritual perceptions on Shabbos, one must have good character. On Shabbos one can attain the levels of nefesh, ruach, and neshamah. It is for this reason that prior to Shabbos we recite the chapter in Tehillim (107:4) where it is said tau vamidbar bishimon darech, they wandered in the wilderness, in the desolation of the path. Furthermore, we recite the words (Ibid 95:10) arbaim shanah akut bidor vaomar am toei levav heim viheim lo yadu derachai, for forty years I was angry with the generation; then I said, “An errant-hearted people are they, and they know not My ways.” It is said (Mishlei 21:2) kol derech ish yashar bieinav visochein libos HaShem, a man’s every way is upright in his eyes; but HaShem resides inside his heart. Shabbos is a propitious time for one to straighten the paths, and to arrive at a state where his mind is at ease and he is accountable for his actions.
This week’s question is: The Medrash (Bereishis Rabbah 11:8) states that Shabbos complained to HaShem that every day has a mate and only Shabbos does not have a mate. Hashem responded that the Jewish People will be your mate. The question is, why did Shabbos not have a mate? Shabbos could have been the mate of the sixth day, similar to the fact that the fifth day was deemed to be the mate of the sixth day. 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 Vayakhel-Pekudei-HaChodesh 5769
Is sponsored by Mrs. Eileen Borsand in memory of
Chaim Lazar ben Meir HaKohen ob”m.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Minchah.
Have a wonderful and delightful Shabbos and a Gut Chodesh.
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 Vayakhel-Pekudei-HaChodesh 5769
Returning to the level of Divine Presence of the Patriarchs on our tents
Introduction
This week’s parashah discusses the actual construction of the Mishkan and we also read Parashas HaChodesh, which discusses the Exodus from Egypt. The Ramban writes in his introduction to the Book of Shemos that this Book is called Sefer HaGeulah, the Book of Redemption, because of the Exodus from Egypt. Furthermore, the Jewish People received the Torah and then built the Mishkan, which allowed them to return to the level of the Divine Presence that rested on the tents of their forefathers. What is the meaning of returning to the level of the Divine Presence that rested on the tents of the forefathers?
The Jewish People had a few merits which would allow them to be redeemed from Egypt
One of the most intriguing aspects of the redemption from Egypt and of receiving the Torah was that the Jewish People were not prepared for either of these events. The Arizal writes that had the Jewish People descended to the forty-ninth level of impurity, and had HaShem not delivered the Jewish People at the last moment, they would never have ascended from the depths of impurity. This idea is difficult to understand, as this implies that the Jewish People themselves did not have sufficient merits with which to leave Egypt. Yet, we know that when Moshe asked HaShem in what merit the Jewish People would leave Egypt, HaShem told Moshe that in the merit of receiving the Torah, the Jewish People would leave Egypt. Furthermore, the Medrash (see Bamidbar Rabbah 13:19) states that in the merit of not changing their names, language and clothing, the Jewish People left Egypt. Additionally, the Gemara (Sota 11b) states that in the merit of the righteous women the Jewish People left Egypt. This being the case, how is it possible that the Jewish people almost reached a point of no return and HaShem had to redeem them from Egypt with apparently no merits in their favor?
One must view himself as if he himself was redeemed from Egypt
In order to understand what it means that the Jewish People had almost reached the point of no return, we have to understand another statement that we recite in the Hagadah Shel Pesach. On Pesach night we recite the words that in every generation one must view himself as if he himself had just exited from Egypt. How can one view himself as if he had left Egypt if he never was exiled to Egypt? While we know that our souls were all present at the receiving of the Torah, and it follows that all our souls were in Egypt, we must also understand this recital in a practical sense. Is it possible for a person to experience having left Egypt when he does not feel like he was there in the first place?
Only HaShem can assist a person in overcoming the blandishments of his Evil Inclination
The answer to these questions is that it is well known that the Zohar compares the Egyptian exile to the power that the Evil Inclination has over a person. The Sefarim write that the word Mitzrayim, Egypt, is an acrostic for the words meitzar yam, the border of the Sea. In a deeper sense, however, this means that the Jewish People were surrounded by the sea of impurity which is the fiftieth level of contamination. Thus, besides the physical exile that the Jewish People were forced to endure in Egypt, they were also subject to the blandishments of the Evil Inclination. The same is true for us in our lives. While we may not always be cognitive of this, the fact is that the Evil Inclination is a constant presence in our lives, and it seeks to wreak havoc on our spiritual equilibrium. The Gemara (Kiddushin 30a) states that if not for the fact that HaShem aids a person in his struggles against the Evil Inclination, a person would not be able to overcome the enticement of the Evil Inclination alone. Thus, despite the many merits one may have, it is insufficient in his struggles with the Evil Inclination. Only Hashem can allow a person to be victorious over his Evil Inclination.
The merits of the Jewish People were insufficient for them to be redeemed from Egypt and the clutches of the Evil Inclination
We can now understand why, despite having the merit of certain virtues and the merit of the righteous women, the Jewish People were in need of something that would catapult them out of the clutches of the Evil Inclination. This extra push, so to speak, was the deliverance that HaShem provided for them. This idea also helps us gain a better perspective of what we should be feeling when we contemplate the Egyptian exile and the redemption. We are constantly struggling with the Evil Inclination and it is only HaShem’s compassion that enables us to overcome this struggle.
The Shabbos Connection
The Medrash (Bamidbar Rabbah 19:1) states regarding the mitzvah of Parah Adumah that it said (Iyov 14:4) mi yitein tahor mitamei lo echod, who can produce purity from impurity? No one! This is akin to Avraham who came from Terach, Chizkiahu from Achaz, Yoshiyahu from Amon, Mordechai from Shimi, the Jewish People from the gentiles, and the World to Come from this world. The Sfas Emes (Parah 5647) writes that HaShem made it that one attains purity by being tested and forged in the crucible of this world. It was for this reason that the Jewish People had to endure the Egyptian exile and they were submerged in the forty-ninth level of impurity, until they merited being redeemed and becoming pure. This idea is manifest in the Jewish People residing amongst the gentiles, and in the Jewish people sojourning in this world in order to attain their share in the World to Come. Similarly, writes the Sfas Emes, every Shabbos is a commemoration to the exodus from Egypt, and every week we merit being redeemed from the gates of impurity and ascending towards the gates of purity. Based on the words of the Sfas Emes, we can now better understand why building the Mishkan was the culmination of the redemption process. Our Patriarchs lived a life of complete purity, and despite their encounters with foreign ideas and people who were the antithesis of their beliefs, they remained pure at all times. After enduring the Egyptian exile, the Jewish People received the Torah, which is the epitome of priority in this world. To attain that purity HaShem instructed them to build a Mishkan, which would allow them to receive the Divine Presence. Every week, with the arrival of Shabbos, we are returning to that level of Divine Presence upon our tents, as we light candles, eat challah, and bask in the Divine Presence, which are all reminiscent of the level of purity and holiness that our Patriarchs attained. HaShem should allow us to enter the upcoming month of Nissan with great joy and purity, and we should witness the arrival of Moshiach Tzidkienu, speedily, in our days.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Shabbos food is unique in fragrance and taste
Meierev mazminim kol minei matamim, from Shabbos Eve they prepare all manner of delicacies. Regarding the manna in the Wilderness it is said (Shemos 16:5) vihayah bayom hashishi viheichinu eis asher yaviu vihayah mishneh al asher yilkitu yom yom, and it shall be that on the sixth day when they prepare what they will bring, it will be double what they pick every day. Rashi (Ibid verse 22) cites the Medrash that states that the word mishneh, literally translated as double, can also mean that the manna was mishunah lishvach bireicho vitaamo, unique for praise in its fragrance and taste. Thus, we can interpret the passage here to mean that on Shabbos Eve, we prepare all the delicacies, which we know will be unique for praise in their fragrance and in their taste.
Shabbos in Tefillah
Unity in praising HaShem
Baruch kevod HaShem mimekomo, blessed is the glory of HaShem from His place. In the Kedusha that we recite in Shabbos Mussaf, we recite the words ayei mekom kevodo, where is the place of His glory? If the angels themselves ask regarding the location of HaShem’s glory, how is it that we can recite the words “blessed is the glory of HaShem from His place?” Perhaps the answer to this question is contained in an understanding of the word makom that is used throughout Scripture. When HaShem instructed Avraham to bring his son Yitzchak as an offering, it is said (Bereishis 22:4) bayom hashlishi vayisa Avraham es einav vayar es hamakom meirachok, on the third day, Avraham raised his eyes and perceived the place from afar. Rashi writes that Avraham was able to perceive “the place” because he saw a cloud hovering above the mountains, whereas his two attendants were not able to perceive the cloud. We find further that it is said (Devarim 17:8) ki yipalei mimcho davar lamishpat bein dam lidam uvein din lidin uvein nega lanega divrei rivos bishorecha vikamta vialisa el hamakom asher yivchar HaShem Elokecha bo, if a matter of judgment is hidden from you, between blood and blood, between verdict and verdict, between plague and plague, matters of dispute in your cities – you shall rise up and ascend to the place that HaShem, your G-d, shall choose. In this instance too we see that when a meter is hidden from a person, he must ascend to “the place.” The “place” implies a sense of clarity and perception. Thus, we pose the query, “where is the place of His glory?” and we also declare, “blessed is the glory of HaShem from His place,” as this declaration demonstrates that we are attempting to ascend spiritually and to perceive more of HaShem’s Presence in our lives.
Shabbos Story
Not the way you want it to happen
A poor man once came to the renowned tzaddik, the Strikover Rebbe, who had a reputation for performing the most wondrous and amazing miracles. The man’s daughter had already been engaged twice, but when her father had been unable to provide the agreed- upon nadon (dowry), the engagements had been broken. Now she had become engaged once again, and her father desperately wanted this marriage to go through.
The Rebbe told him to go home, and buy a lottery ticket - the Ribbono Shel Olam would surely help him. The poor man optimistically returned home, and bought a ticket, but the ticket did not win. Although the father somehow managed to keep the shidduch (engagement) afloat and marry his daughter off, the Strikover Rebbe was so shaken by his “failure” the he refused to accept any more petitioners for his blessings. A Rebbe’s power, he argued, is derived from the dictum of Chazal, our Sages (see Taanis 23a) that Hashem fulfills the will of a tzaddik. Obviously, he was not a tzaddik!
Soon afterwards, Reb Simcha Bunim of Pshischa came to Strikov to visit the Rebbe. He was disturbed that the Rebbe had ceased accepting the hundreds of petitioners who desperately sought his blessings over the apparent failure of one blessing.
“Strikover Rebbe,” said Reb Simcha Bunim, “tell me: How does one reconcile that which we are taught, ‘Hashem fulfils the will of a tzaddik’ with the passuk in Iyov (Job 9:12), ‘Who can tell Him what to do!?’ The explanation, however, is as follows: Hashem will fulfill the Tzaddik’s will. But even the tzaddik has no right to dictate how Hashem will do it. Your beracha (blessing) was fulfilled. The marriage went off as planned - just not the way you thought it would happen!” The Rebbe saw the wisdom in his words, and resumed accepting Chassidim.
Shabbos in Navi
Shmuel II Chapter 3
HaShem give us Shabbos to overcome the Evil Inclination
In this chapter we learn how Ish Boshes accused Avner ben Ner of sinning with the concubine of Shaul, so Avner defected to the camp of Dovid. Avner made a treaty with Dovid, pledging allegiance to Dovid. When Avner left Dovid, Yoav came to Dovid and informed Dovid that Avner was merely seeking to entice Dovid and to learn about his comings and goings. Yoav then tricked Avner and killed him as revenge for Avner having killed Asahel, the brother of Yoav. Dovid heard about this murder and cursed Yoav, and Dovid then eulogized Avner. Dovid did not wish to punish Yoav at that point, because he claimed that the sons of Tzeruyah were more powerful than him. We mentioned above that the Gemar (Kiddushin 30a) states that the Evil Inclination is very powerful, and without HaShem’s help, one would not be able to overcome the blandishments of the Evil Inclination. The incident where Yoav killed Avner and Dovid not retaliate reflects this idea. Although Yoav was certainly a great man, Dovid had the right to kill him because he was the king. Nonetheless, Dovid felt powerless at that time to punish Yoav with death. Similarly, throughout the week we may feel an urge to subdue once and for all the forces of evil, but it can prove difficult, if not impossible. Thus, we wait for the arrival of the Holy Shabbos, when all harsh judgments depart, and HaShem and His Heavenly entourage, so to speak, subdue all the forces of evil.
Shabbos in Agadah
Hashem gives the Jewish People the souls of the righteous for Shabbos
It is said (Shemos 16:29) riu ki HaShem nasan lachem haShabbos al kein hu nosein lachem bayom hashishi lechem yomayim, see that HaShem has given you the Shabbos; that is why He gives you on the sixth day a two-day portion of bread. The Tiferes Shlomo (Ibid) interprets this verse homiletically to mean that Shabbos alludes to the soul of the Tzaddik, and the Gemara (Shabbos 10a) states that HaShem declares, “I have a precious gift in My treasure house and it is called Shabbos.” Yosef symbolizes Tosefes Shabbos and Moshe symbols the Shabbos. Thus, Moshe was telling the Jewish People that HaShem has given you a precious gift, which is the soul of the tzaddik, and this is referred to as Shabbos. Therefore HaShem is giving you on the sixth day a two-day portion of bread, which is reflected in Yosef, as the word lechem, bread, when multiplied by two, equals in gematria the name Tosefes. It is the idea of Yosef that HaShem is giving you as preparation for Shabbos.
Shabbos in Halacha
Insulating a pot on the blech
Although nowadays it is not common to store food in materials such as salt, peat, lime, sand, wet cotton, grass or straw, there are several common application regarding this prohibition. A pot that one wrapped in a towel and left on the blech or hot plate is deemed to be insulated in a heat-intensifying material as the towel combines with the heat below to allow the temperature of the pot to rise. Thus, one is prohibited from wrapping completely a pot left on the blech or hot plate, even if this was done on Erev Shabbos.
Shabbos Challenge Question
Last week we posed the question: why do we mention in the first Perek of Kabbalas Shabbos that the Jewish People are an errant-hearted people that do not know HaShem’s ways? The Pinei Menachem writes that one must prepare for Shabbos. To attain true spiritual perceptions on Shabbos, one must have good character. On Shabbos one can attain the levels of nefesh, ruach, and neshamah. It is for this reason that prior to Shabbos we recite the chapter in Tehillim (107:4) where it is said tau vamidbar bishimon darech, they wandered in the wilderness, in the desolation of the path. Furthermore, we recite the words (Ibid 95:10) arbaim shanah akut bidor vaomar am toei levav heim viheim lo yadu derachai, for forty years I was angry with the generation; then I said, “An errant-hearted people are they, and they know not My ways.” It is said (Mishlei 21:2) kol derech ish yashar bieinav visochein libos HaShem, a man’s every way is upright in his eyes; but HaShem resides inside his heart. Shabbos is a propitious time for one to straighten the paths, and to arrive at a state where his mind is at ease and he is accountable for his actions.
This week’s question is: The Medrash (Bereishis Rabbah 11:8) states that Shabbos complained to HaShem that every day has a mate and only Shabbos does not have a mate. Hashem responded that the Jewish People will be your mate. The question is, why did Shabbos not have a mate? Shabbos could have been the mate of the sixth day, similar to the fact that the fifth day was deemed to be the mate of the sixth day. 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 Vayakhel-Pekudei-HaChodesh 5769
Is sponsored by Mrs. Eileen Borsand in memory of
Chaim Lazar ben Meir HaKohen ob”m.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Minchah.
Have a wonderful and delightful Shabbos and a Gut Chodesh.
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, March 12, 2009
Shabbos: Ta’am HaChaim Parashas Ki Sisa-Parah 5769
שבת טעם החיים פרשת כי תשא- פרה תשס"ט
Shabbos: Ta’am HaChaim Parashas Ki Sisa-Parah 5769
Listening and doing even if we do not understand
Introduction
This week’s parasha is Ki Sisa, and we also read Parashas Parah, where the Torah discusses the laws of one who became impure through corpse tumah is purified by having the ashes of the Parah Adumah, the Red Heifer, sprinkled on him. It is fascinating that according to Rabbi Moshe HaDarshan, the Parah Adumah was used as atonement for the sin of the Golden Calf. One must wonder why is it that if someone contracts corpse tumah, his purification is an atonement of the sin of the Golden Calf. Furthermore, it is difficult to understand how there can be a reason offered for the use of the Parah Adumah when the Torah explicitly states that Parah Adumah is a chok, which means that its reason is unknown to man.
Listening and then performing a mitzvah that is a chok
What does it mean that a mitzvah is a chok? The simple understanding is that one must perform the mitzvah and not seek to rationalize why he is performing the mitzvah. Thus, one is sprinkled with ashes of the Parah Adumah and he does not understand how ashes purify him from corpse tumah Alternatively, the chok aspect of the Parah Adumah is that it purifies one who is impure and defiles one who is pure. However, there is also a deeper understanding of a chok. One may not understand the reason for a chok, but he listens to the commandment and performs it anyway. Thus, a chok is not merely that one performs the mitzvah without understanding the rationale. Rather, even though there is no rationale, he can listen to the chok and then perform it. While there may be a very fine line between listening and performing, regarding the accepting of the Torah we find a vast difference between the two. The Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they forfeited naaseh, we will do, but were told to retain nishmah, we will hear. If one will not do, what is the benefit of hearing?
Parah Adumah rectifies the nishmah
The Pinei Menachem writes that the Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they defiled their ears to the point that they were incapable of hearing words of Torah. This, asks the Pinei Menachem, is difficult to understand, as the Zohar itself states that they had still retained the listening aspect even after the sin? The Pinei Menachem answers this question by saying that although the Jewish People retained the aspect of listening, even this was tainted, and through the mitzvah of Parah, which serves as an atonement for the sin of the Golden Calf, they can rectify the nishmah aspect like it was prior to the sin.
Listening rectifies the sin of the Golden Calf
We can suggest that this is the meaning of why when one is sprinkled with the ashes of the Parah Adumah, it serves as atonement for the sin of the Golden Calf. One who listens to the mitzvah of Parah Adumah and subsequently performs its ritual is demonstrating that he has rectified the hearing that was tainted with the sin of the Golden Calf. We can now understand why Rabbi Moshe HaDarshan offers a reason for the performance of the Parah Adumah, despite the fact that the Medrash states that its performance is a chok. The explanation for this is because the rectification of the sin of the Golden Calf is through listening, and when one listens and performs the mitzvah of Parah Adumah, he has rectified the sin of the Golden Calf.
The Shabbos Connection
The Zohar states that on Shabbos, Moshe Rabbeinu returns the two crowns of naaseh, we will do, and nishmah, we will listen, to the Jewish People. Thus, we can suggest that on Shabbos, not only do we gain back the nishmah, which is the aspect of listening, but we even earn the naaseh, the aspect of “we will do.” In a sense, Shabbos is even higher than Parah Adumah, as Parah Adumah rectifies the nishmah, and on Shabbos both the naaseh and nishmah are rectified. Hashem should allow us to listen to His commandments and perform them, and in the merit of our listening and performance, we should witness the arrival of Moshiach Tzidkienu, speedily, in our days, with the cessation of death and the Resurrection of the Dead.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Fowl, quail and fish on Shabbos
Lihisaneig bisaanugim barburim uselav vidagim, to indulge in delights fatted fowl, quail and fish. It is noteworthy that the first letters of the words taanugim, barburim, and slav spell out the word Shabbos, as these foods are the essence of the physical delights that we indulge in on Shabbos.
Shabbos in Tefillah
Unity in praising HaShem
Vihaofanim vichayos hakodesh biraash gadol misnasim liumas seraphim liumasam mishabichim viomrim, then the Ofanim and the holy Chayos, with great noise raise themselves towards the Seraphim. Facing them they give praise saying. Here we see how the various angels raise themselves up towards each other and unify in their praise of HaShem. We should also realize that no matter what our background is, all Jews are unified in their praise of HaShem.
Shabbos Story
Parshas Vayechi: Rav Yehoshua Leib Diskin Curses The Hospital
The famous Maggid of Yerushalayim Rav Bentzion Yadler retold the story of a group of Askanim who came to Rav Yehoshua Leib Diskin to tell him that they purchased a plot of land to build a hospital outside of the old city of Yerushalayim near Shaar Shechem. Rav Yehoshua Leib said to them, “Yehi Ratzon Shelo Tishreh Shechinah Aleha,” it should be Hashem’s will that the Shechinah will not reside there. The group was baffled. Why would Rav Yehoshua Leib curse their holy venture?Then they realized the slyly disguised bracha in Rav Yehoshua Leib’s words. The passuk says (Vayechi 47:31) that after Yosef swore to bury Yaakov in Eretz Yisroel, Yaakov turned to the head of the bed and bowed. Rashi explains that from here the Gemara (Shabbos 12b) learns that the Shechinah rests above the head of a sick person's bed. Rav Yehoshua Leib gave them a bracha that their hospital should not have many sick people in it and all of Am Yisroel should be blessed with good health! (Gilyon Pninim Al HaParsha)
Rav Zemele Volozhin Follows The Doctors Orders
Rav Zemele Volozhin the beloved talmid of the Vilna Gaon and the brother of Rav Chaim Volozhin once went with another Rov to the house of a very poor person. The host was in middle of eating and begged them to sit down and join him. Rav Zemele knew that the host did not have enough food for them so he refused claiming the doctor told him he cannot eat.
When they left the Rov that accompanied him, asked him if it is true that he is sick. He said no he is not. “Then how could you lie? What happened to Midvar Sheker Tirchok?”He answered that the great doctor, the Rambam wrote that it is assur to eat from a meal where there is not enough food for the host. He indeed was just following the doctor’s orders. [Reprinted with permission from www.revach.net]
Shabbos in Navi
Shmuel II Chapter 2
On Shabbos we put aside our differences and show each other love
In this chapter we learn how Dovid was declared ruler over the people of Yehudah while Avner ben Ner made Ish Boshes, son of Shaul, the ruler over Yisroel. Avner and Yoav staged a dual between their men and many of the men died as the fighting got out offhand and culminated in tragedy. Asahel the son of Tzeruyah then chased after Avner and Avner killed Asahel. It is always troubling to read in Tanach how Jews killed each other. While it is difficult to understand how great leaders of the Jewish People reflected hatred towards each other, to the point of allowing their hatred to lead to bloodshed, we must remember that Shabbos is a day of peace. Thus, we should strive to sanctify this Holy Day and allow it to be free of strife and we should only show love towards our fellow Jews.
Shabbos in Agadah
Shabbos elevates everything to a higher place
The Pinei Menachem wriets that on Shabbso every Jew has his place, as it is said (Shemos 16:29) al yeiztei ish mimkomo bayom hashevii, let no man leave his place on the seventh day. Shabbos, writes the Pinei Menachem, elevates everything to a higher place. Following the sin of the Golden Calf, it is said (Ibid 33:14) panai yeileichu vahnichosi lach, He said, “My Presence will go and provide you rest.” This rest alludes to Shabbos.
Shabbos in Halacha
Insulating with an item that increases heat
There are materials that can increase the heat of the item that they enclose. These materials, which include salt, peat, lime, sand, wet cotton, grass or straw, are referred to as davar hamosif hevel, items that increase heat. Without exception, one is prohibited to insulate any container, even a kli sheini, in such a material, and this is prohibited even Erev Shabbos
Shabbos Challenge Question
Last week we posed the question: why do we ask HaShem to forgive our sins specifically on Motzai Shabbos? The Pinei Menachem writes that the Gemara (Shabbos 118b) states that one who observes Shabbos properly is granted atonement for all of his sins. On Shabbos we do not recite Viduy, confession, so for this reason we substitute our confession with our request for atonement on Motzai Shabbos.
This week’s question is: why do we mention in the first Perk of Kabbalas Shabbos that the Jewish People are an errant-hearted people that do not know HaShem’s ways? 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 Ki Sisa-Parah 5769
Is sponsored in memory of the Heilege Gerrer Rebbe, the Pinei Menachem, HaRav HaGaon HaTzaddik Pinchas Menachem Alter, zechuso yagein aleinu vial kol Yisroel litovah, alah bisarah hashamaymah, 16 Adar 5756.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Minchah.
Have a wonderful and delightful Shabbos and a Freilechen Purim.
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 Ki Sisa-Parah 5769
Listening and doing even if we do not understand
Introduction
This week’s parasha is Ki Sisa, and we also read Parashas Parah, where the Torah discusses the laws of one who became impure through corpse tumah is purified by having the ashes of the Parah Adumah, the Red Heifer, sprinkled on him. It is fascinating that according to Rabbi Moshe HaDarshan, the Parah Adumah was used as atonement for the sin of the Golden Calf. One must wonder why is it that if someone contracts corpse tumah, his purification is an atonement of the sin of the Golden Calf. Furthermore, it is difficult to understand how there can be a reason offered for the use of the Parah Adumah when the Torah explicitly states that Parah Adumah is a chok, which means that its reason is unknown to man.
Listening and then performing a mitzvah that is a chok
What does it mean that a mitzvah is a chok? The simple understanding is that one must perform the mitzvah and not seek to rationalize why he is performing the mitzvah. Thus, one is sprinkled with ashes of the Parah Adumah and he does not understand how ashes purify him from corpse tumah Alternatively, the chok aspect of the Parah Adumah is that it purifies one who is impure and defiles one who is pure. However, there is also a deeper understanding of a chok. One may not understand the reason for a chok, but he listens to the commandment and performs it anyway. Thus, a chok is not merely that one performs the mitzvah without understanding the rationale. Rather, even though there is no rationale, he can listen to the chok and then perform it. While there may be a very fine line between listening and performing, regarding the accepting of the Torah we find a vast difference between the two. The Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they forfeited naaseh, we will do, but were told to retain nishmah, we will hear. If one will not do, what is the benefit of hearing?
Parah Adumah rectifies the nishmah
The Pinei Menachem writes that the Zohar states that when the Jewish People sinned by worshipping the Golden Calf, they defiled their ears to the point that they were incapable of hearing words of Torah. This, asks the Pinei Menachem, is difficult to understand, as the Zohar itself states that they had still retained the listening aspect even after the sin? The Pinei Menachem answers this question by saying that although the Jewish People retained the aspect of listening, even this was tainted, and through the mitzvah of Parah, which serves as an atonement for the sin of the Golden Calf, they can rectify the nishmah aspect like it was prior to the sin.
Listening rectifies the sin of the Golden Calf
We can suggest that this is the meaning of why when one is sprinkled with the ashes of the Parah Adumah, it serves as atonement for the sin of the Golden Calf. One who listens to the mitzvah of Parah Adumah and subsequently performs its ritual is demonstrating that he has rectified the hearing that was tainted with the sin of the Golden Calf. We can now understand why Rabbi Moshe HaDarshan offers a reason for the performance of the Parah Adumah, despite the fact that the Medrash states that its performance is a chok. The explanation for this is because the rectification of the sin of the Golden Calf is through listening, and when one listens and performs the mitzvah of Parah Adumah, he has rectified the sin of the Golden Calf.
The Shabbos Connection
The Zohar states that on Shabbos, Moshe Rabbeinu returns the two crowns of naaseh, we will do, and nishmah, we will listen, to the Jewish People. Thus, we can suggest that on Shabbos, not only do we gain back the nishmah, which is the aspect of listening, but we even earn the naaseh, the aspect of “we will do.” In a sense, Shabbos is even higher than Parah Adumah, as Parah Adumah rectifies the nishmah, and on Shabbos both the naaseh and nishmah are rectified. Hashem should allow us to listen to His commandments and perform them, and in the merit of our listening and performance, we should witness the arrival of Moshiach Tzidkienu, speedily, in our days, with the cessation of death and the Resurrection of the Dead.
Shabbos in the Zemiros
Mah Yedidus
Composed by an unknown author named Menachem
Fowl, quail and fish on Shabbos
Lihisaneig bisaanugim barburim uselav vidagim, to indulge in delights fatted fowl, quail and fish. It is noteworthy that the first letters of the words taanugim, barburim, and slav spell out the word Shabbos, as these foods are the essence of the physical delights that we indulge in on Shabbos.
Shabbos in Tefillah
Unity in praising HaShem
Vihaofanim vichayos hakodesh biraash gadol misnasim liumas seraphim liumasam mishabichim viomrim, then the Ofanim and the holy Chayos, with great noise raise themselves towards the Seraphim. Facing them they give praise saying. Here we see how the various angels raise themselves up towards each other and unify in their praise of HaShem. We should also realize that no matter what our background is, all Jews are unified in their praise of HaShem.
Shabbos Story
Parshas Vayechi: Rav Yehoshua Leib Diskin Curses The Hospital
The famous Maggid of Yerushalayim Rav Bentzion Yadler retold the story of a group of Askanim who came to Rav Yehoshua Leib Diskin to tell him that they purchased a plot of land to build a hospital outside of the old city of Yerushalayim near Shaar Shechem. Rav Yehoshua Leib said to them, “Yehi Ratzon Shelo Tishreh Shechinah Aleha,” it should be Hashem’s will that the Shechinah will not reside there. The group was baffled. Why would Rav Yehoshua Leib curse their holy venture?Then they realized the slyly disguised bracha in Rav Yehoshua Leib’s words. The passuk says (Vayechi 47:31) that after Yosef swore to bury Yaakov in Eretz Yisroel, Yaakov turned to the head of the bed and bowed. Rashi explains that from here the Gemara (Shabbos 12b) learns that the Shechinah rests above the head of a sick person's bed. Rav Yehoshua Leib gave them a bracha that their hospital should not have many sick people in it and all of Am Yisroel should be blessed with good health! (Gilyon Pninim Al HaParsha)
Rav Zemele Volozhin Follows The Doctors Orders
Rav Zemele Volozhin the beloved talmid of the Vilna Gaon and the brother of Rav Chaim Volozhin once went with another Rov to the house of a very poor person. The host was in middle of eating and begged them to sit down and join him. Rav Zemele knew that the host did not have enough food for them so he refused claiming the doctor told him he cannot eat.
When they left the Rov that accompanied him, asked him if it is true that he is sick. He said no he is not. “Then how could you lie? What happened to Midvar Sheker Tirchok?”He answered that the great doctor, the Rambam wrote that it is assur to eat from a meal where there is not enough food for the host. He indeed was just following the doctor’s orders. [Reprinted with permission from www.revach.net]
Shabbos in Navi
Shmuel II Chapter 2
On Shabbos we put aside our differences and show each other love
In this chapter we learn how Dovid was declared ruler over the people of Yehudah while Avner ben Ner made Ish Boshes, son of Shaul, the ruler over Yisroel. Avner and Yoav staged a dual between their men and many of the men died as the fighting got out offhand and culminated in tragedy. Asahel the son of Tzeruyah then chased after Avner and Avner killed Asahel. It is always troubling to read in Tanach how Jews killed each other. While it is difficult to understand how great leaders of the Jewish People reflected hatred towards each other, to the point of allowing their hatred to lead to bloodshed, we must remember that Shabbos is a day of peace. Thus, we should strive to sanctify this Holy Day and allow it to be free of strife and we should only show love towards our fellow Jews.
Shabbos in Agadah
Shabbos elevates everything to a higher place
The Pinei Menachem wriets that on Shabbso every Jew has his place, as it is said (Shemos 16:29) al yeiztei ish mimkomo bayom hashevii, let no man leave his place on the seventh day. Shabbos, writes the Pinei Menachem, elevates everything to a higher place. Following the sin of the Golden Calf, it is said (Ibid 33:14) panai yeileichu vahnichosi lach, He said, “My Presence will go and provide you rest.” This rest alludes to Shabbos.
Shabbos in Halacha
Insulating with an item that increases heat
There are materials that can increase the heat of the item that they enclose. These materials, which include salt, peat, lime, sand, wet cotton, grass or straw, are referred to as davar hamosif hevel, items that increase heat. Without exception, one is prohibited to insulate any container, even a kli sheini, in such a material, and this is prohibited even Erev Shabbos
Shabbos Challenge Question
Last week we posed the question: why do we ask HaShem to forgive our sins specifically on Motzai Shabbos? The Pinei Menachem writes that the Gemara (Shabbos 118b) states that one who observes Shabbos properly is granted atonement for all of his sins. On Shabbos we do not recite Viduy, confession, so for this reason we substitute our confession with our request for atonement on Motzai Shabbos.
This week’s question is: why do we mention in the first Perk of Kabbalas Shabbos that the Jewish People are an errant-hearted people that do not know HaShem’s ways? 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 Ki Sisa-Parah 5769
Is sponsored in memory of the Heilege Gerrer Rebbe, the Pinei Menachem, HaRav HaGaon HaTzaddik Pinchas Menachem Alter, zechuso yagein aleinu vial kol Yisroel litovah, alah bisarah hashamaymah, 16 Adar 5756.
I will be giving a class in Navi on Shabbos afternoon at Beis Haknesses HaGra 14561 Lincoln in Oak Park, an hour before Minchah.
Have a wonderful and delightful Shabbos and a Freilechen Purim.
Prepared by Rabbi Binyomin Adler.
For sponsorships please call
248-506-0363.
To subscribe weekly by email
please send email to ShabbosTaamHachaim@gmail.com
View Shabbos: Ta’am HaChaim
and other Divrei Torah on www.doreishtov.blogspot.com
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