Shabbos: Ta’am HaChaim: Acharei-Mos-Kedoshim 5775


Acharei-Mos-Kedoshim 5775

New Stories Acharei-Mos-Kedoshim 5775

Shabbos: Ta’am HaChaim Acharei-Mos-Kedoshim 5775

Honoring ones parents and Shabbos

Introduction

In this week’s parasha, Kedoshim, it is said (Vayikra 19:3) ish imo viaviv tirau vies Shabsosai tishmoru ani HaShem Elokeichem, every man: your mother and father shall you revere and My Shabbosos shall you observe – I am HaShem, your G-d. Why is the mitzvah of observing Shabbos juxtaposed to the mitzvah of fearing ones parents? Rashi cites the Medrash that states that the Torah is teaching us that although one is required to fear his parents, if a parent instructs a child to violate the Shabbos, the child is prohibited from listening to the parent. The obvious question on this interpretation is, why did the Torah choose to juxtapose specifically the commandment of fearing ones parents next to the mitzvah of observing the Shabbos?

The reason why we honor our parents

In order to answer this question, it is important to gain an insight into the mitzvah of fearing ones parents. The Ramban (Shemos 20:12) writes that the reason why the Torah placed the mitzvah of honoring ones parents in the Ten Commandments to teach us that just as there is a mitzvah to acknowledge HaShem as our G-d and not to claim anything else as our creator, so too we are instructed to honor our parents and not to serve them for selfish motives. The Baal HaTurim (Ibid) writes that the Torah juxtaposes the mitzvah of honoring ones parents to the mitzvah of observing Shabbos, to teach us that just as one is required to honor the Shabbos, so too one is required to honor ones parents. Let us understand what the connection is between honoring the Shabbos and honoring ones parents.

The reward for honoring ones parents is primarily in the World to Come

The Gemara (Kiddushin 39b) states that the reward for observing the mitzvah of honoring ones parents is that one earns a portion in the World to Come. One must wonder why the Torah specifies that the reward for this mitzvah is in the world to Come. Is not the reward for all mitzvos in the World to Come? What is unique about the mitzvah of honoring ones parents? Perhaps the explanation for this is that regarding other mitzvos, one also benefits in this world. An example of this would be the mitzvah of loving another Jew. When one loves a fellow Jew, he is creating bonds of friendship, and he can also benefit from this relationship. When one honors his parents, however, he may be benefiting by having his parents treat him nicer. Nonetheless, it requires great effort to honor a parents’ wishes, and many times a parent instruct a child to perform an act that is contrary to the desires of the child. It is for this reason that the Torah specifies that the reward for honoring ones parents is primarily in the World to Come, when he will be able to discern the benefits of having performed this mitzvah. In a similar vein, Shabbos is a semblance of the World to Come. The reason for this is because there is a great effort involved in preparing for Shabbos, and as the Gemara (Avodah Zara 3a) states, one who prepares on Erev Shabbos will eat on Shabbos. Thus, we see a direct connection between the mitzvah of honoring and fearing ones parents and the mitzvah of observing Shabbos

The Shabbos connection

Throughout the week we are faced with forces and desires that are the antithesis of holiness and purity. We struggle each week to desist these forces and at times we may despair, thinking that we cannot be victorious in our struggle. Yet, HaShem has prepared the antidote before the blow, and in His infinite mercy, he has bestowed us with the special gift of Shabbos. HaShem offers us the Shabbos as a taste of the World to Come, when there will no longer be a struggle with our Evil Inclination, and we will all bask in His Presence, for eternity.

 Shabbos in the Zemiros

Yom Zeh LiYisroel

Some opinions attribute the authorship of this Zemer to the Arizal.

יוֹם זֶה לְיִשְׂרָאֵל אוֹרָה וְשִׂמְחָה שַׁבָּת מְנוּחָה, this day for Israel is light and gladness – Shabbos of contentment. This expression is derived from the verse that states (Esther 8:16) לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשֹׂן וִיקָר, the Jews had light and gladness and joy and honor.  What is light and what is joy? The first time the Torah mentions light is regarding the creation of light. The Gemara (Megillah 10b) states that when HaShem created the world, there was great joy. When the Jews were saved from Haman’s diabolical plot, there was great light and joy, as the world exists for the sake of the Jewish People. Similarly, when we enter into the Holy Shabbos, we experience light and joy, as without Shabbos we could not exist as a nation. The reason for this is because Shabbos is a testimony that HaShem created the world and were the Jewish People not commanded to observe the Shabbos, there would be no purpose to the existence of the world. Perhaps it is for this reason that the Halacha mandates that one not cry on Shabbos, as Shabbos is a time to rejoice in HaShem’s Kingship and in recognizing Him as the Creator of the world.

Shabbos Stories

Rav Chaim’s Request for Forgiveness

Rabbi Yissachar Frand writes: Acharei Mos is the parasha of the Yom Kippur service. The passuk says, “For on this day, He shall provide atonement for you to cleanse you, from all your sins before HaShem shall you be cleansed” [Vayikra 16:30]. Rabbi Elazar ben Azaria (in the last Mishnah of tractate Yoma [8:9]) derives the following lesson from that passuk: Sins between man and G-d Yom Kippur atones for, however Yom Kippur does not atone for sins against one’s fellow man, until he first appeases his fellow man.

The Gemara [Yoma 87a] states in the name of Rav Yitzchak: “Whoever angers his friend needs to appease him.” Rav Yitzchak cites as a proof a series of pessukim in Mishlei [6:1-3]: “My son, if you have been a guarantor for your friend, if you have given your handshake for a stranger, you have been trapped by the words of your mouth, snared by the words of your mouth, do this, therefore, my child and be rescued; for you have come into your fellow’s hand. Go humble yourself before him and placate your fellow.”

At first glance, this teaching of the Amora Rav Yitzchak seems very strange. Why do we need his exegesis from the pessukim in Mishlei to teach us the fact that one needs to appease his friend, if we have an explicit passuk from Chumash -– cited by the Tanna Rav Elazar ben Azaria — that teaches us the same thing?

Rav Chaim Soleveitchik explained the novelty of Rav Yitzchak’s teaching to his son, Rav Moshe Soleveitchik, in the course of an incident that happened in Brisk. A certain butcher came to the Beis Din of Rav Chaim Soleveitchik (Rav of Brisk) and Rav Simcha Zelig (Dayan of Brisk) asking them to adjudicate a din Torah involving a sum of 3,000 rubles. Rav Chaim suggested they make a compromise (peshara), but the butcher refused. The Beis Din then heard the case and decided against the butcher. The butcher reacted angrily to this, and started yelling at Rav Chaim, calling him a thief and a murderer.

Rav Chaim answered back: “When you came to this court, I suggested that you compromise with your disputant, but you refused. Since it was you who refused the compromise, it is not my fault that you have now lost 3,000 rubles. It is your own fault.” The butcher yelled even louder at Rav Chaim. Rav Chaim then said, “You disrespectful one, get out of here!”

On Erev Yom Kippur, Rav Chaim told his 3 sons that he must go to the butcher and ask for his forgiveness for the harsh words they exchanged that day in court. The Rav of Brisk accompanied by his 3 sons went to the shul where the butcher davened. Everyone was davening with their tallesim over their heads so it was impossible to tell who was who. Rav Chaim went around from person to person until he finally found the butcher. Rav Chaim then said, “I want to ask your forgiveness for calling you disrespectful and sending you out of my court.” The butcher turned to Rav Chaim -– right before Kol Nidrei — and said, “I do not forgive you. You are a thief and a murderer!”

Rav Chaim responded: “The halacha is that I must ask you three times in front of three people for forgiveness. I have brought my three sons here with me. Will you forgive me?” Again the response was “No!” The exchange was repeated three times and then Rav Chaim said, “I have discharged my duty and am ready to leave.” Before leaving he turned once more to the butcher and said, “You should know that at this point I am no longer obligated to ask for your forgiveness. In fact, you were the one who insulted me in the first place, and I had a right to respond in kind to your insolence. The only reason I came to appease you is because it is meritorious to overlook one’s honor and accept embarrassment rather than cause embarrassment to others. I was not obligated to ask your forgiveness, but I did it anyway, three times in front of three people. I am leaving. Now it is your problem!”

When they left the synagogue, Rav Moshe Soleveitchik asked his father why he went in the first place, when he never did anything wrong and it was the butcher who should have been asking for forgiveness all along.

Rav Chaim explained to his son that this was in fact the novelty in the ruling of Rav Yitzchak in Yoma. The passuk in Acharei Mos cited by Rav Elazar ben Azaria in the Mishneh teaches that if one WRONGS his fellow man, he must ask forgiveness. The pessukim in Mishlei expounded by Rav Yitzchak teach that if one angers his fellow man – even justifiably so – he still needs to try to make peace and ask for forgiveness.

This was not the type of “mechilah request” which would have held back the effectiveness of Rav Chaim’s Teshuvah vis a vis sins between man and G-d. Those are only for sins where you in fact harmed someone or insulted him inappropriately. Rav Yitzchak is saying a stronger teaching: Even when I am 100% right, if I utter harsh words against my fellow man, it is still appropriate for me to beg forgiveness and attempt to restore friendship between us.

This, Rav Chaim, said is the meaning of the Shulchan Aruch when it states that on Erev Yom Kippur, every person needs to ask for forgiveness from his fellow man. This halacha is difficult –- if I wronged someone, why should I wait until Erev Yom Kippur to make amends? The answer is that this law is not speaking about a case where I’ve wronged someone. Nevertheless, on Erev Yom Kippur there is a special obligation to make peace even when, strictly speaking, no amends are called for. (www.Torah.org)

Shabbos in Halacha

לישה – Kneading

  1. The Kneading Process

 B. The Two Categories of Mixtures

 בלילה עבה – A Thick Mixture

A mixture is deemed to be ‘thick’ when it forms a mass that does not flow, or flows very slowly, when poured. Examples of this are dough, egg or tuna salad, chopped liver, charoses, baby cereal (when made of a thick consistency) and mixtures of similar density. The Torah prohibition of kneading applies to all such mixtures.

Shabbos Ta’am HaChaim: Acharei-Mos-Kedoshim 5775

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New Stories Acharei Mos-Kedoshim 5775

He’s Just Not Our Man!

Rabbi Elchonon Wasserman, the Rosh Yeshiva of the Baranovitch Yeshiva, visited the United States in the latter part of the 1930s to raise funds for his yeshiva. Unfortunately, he made a greater impact on the America than America made on his yeshiva, and the funds raised did not help much. Reb Elchonon returned to a Poland clouded by the darkness of war to be with his students for the ensuing nightmare. The Nazis later murdered him together with his students in Kovno (Kaunus) Ghetto.

While he was in the United States, he was accompanied by young, enthusiastic students, my father amongst them, who felt privileged to help the great sage in his efforts.

Once, a student brought him to visit a wealthy man who had a philanthropic reputation. The bachur was confident that the meeting would prove successful. Unfortunately, the expectations proved fruitless, and Reb Elchonon and the student were shown to the door, empty-handed.

The young man left the house and sat down on the steps of the mansion utterly dejected. Reb Elchonon, who was quite tall, bent down to him, “Why are you so upset?” he asked softly.

“Upset? Why shouldn’t I be upset? This man has the ability to support your whole yeshiva for a year, and he sent us away as if he does not have the ability to give even a dime!”

Reb Elchonon smiled. “The Torah tells us that Moshe was told to choose Betzalel to build the Mishkan. Let us assume that Moshe went in the street and asked where he could find Betzalel. Moshe was told that Betzalel could be found in the Bais Medrash. He went into the Bais Medrash and asked someone, ‘Are you Betzalel?’ The man said no. Should Moshe have been upset? Of course not! It’s not the man’s fault that he was not Betzalel! He was not born Betzalel and his job was obviously not to be Betzalel! Moshe went to another man. Are You Betzalel? Again the man said no! Should Moshe have been angry with him? Again, of course not!

“Well, my son,” continued Reb Elchonon, “You can’t be upset with him! He is just not the man that was chosen to help!”

 A Deafening Silence

Rabbi Leibel Lam writes: Years ago I had the honor and privilege to hear the following story from Rabbi Shimshon Pincus ztl. He told us about a fine young man that had earned a marvelous Shidduch–marriage match with a prominent family. This young man was an only child born to his parents after twenty-four years of marriage. Rabbi Shimshon Pincus zt”l had asked the father if he had any sense of why they merited to have a child that year. Had there been any unusual incident? This was his story: After twenty three years of childless marriage and approaching the edge of despair the husband did what amounts to an act of desperation. He had heard that on the other side of Jerusalem there was a small Chassidic Synagogue that held out a special promise. Anyone who would attain for himself on the holy day of Yom Kippur the honor of Maftir Yonah their request would most certainly be answered in the affirmative.

So with that hope rooted firmly in his heart he migrated out of his comfort zone, his usual place in the Yeshiva, to where he would be a stranger. He arrived early enough on the eve of Yom Kippur and arranged for himself for a handsome price the coveted honor of Maftir Yonah. After Kol Nidre and all the evening prayers while exiting the synagogue he noticed a young man like himself seeming slightly out of place. He approached and asked him why he was praying here in this particular “Shteibl” for Yom Kippur. The young fellow told his tearful tale that he and his wife had been married for almost three years and they had not yet been blessed with children. He had heard that whoever would attain Maftir Yonah in this Synagogue would be granted their heart’s desire and he hoped to put in a modest bid for Maftir Yonah the next day. The man just listened with astonishment. He said nothing. He then picked himself up and left. That year his wife was expecting this special child.

He felt that his deepest wish was granted that year not because he got Maftir Yonah but rather because he chose to be quiet. Those unspoken words created a deafening silence. (www.Torah.org)

 

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