Shabbos: Ta’am HaChaim Naso 5775
It will be good in the end
In this week’s parasha we learn about two seemingly unrelated ideas. One idea is that of the Sota, the adulteress woman who is warned by her husband not to have any contact with another man. The woman is subject to a humiliating process, where, if convicted, her stomach swells and her thigh falls, and she dies because of her deviancy. If she is found innocent, however she merits much blessing. The Torah also discusses at length the sacrifices that were offered by the Nesiim, the leaders of each tribe, upon the dedication of the Mishkan. One must wonder why the Torah elaborates on the offerings of the Nesiim. It is said (Shemos 35:27) vihanisiim heiviu eis avnei hashoham vieis Avnei hamiluim laeifod vilachoshen, the leaders brought the shoham stones and the stones for the settings for the Ephod and the Breastplate. Rashi cites the Medrash (Bamidbar Rabbah 12:16) that states that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan, whereas for the donations towards the construction of the Mishkan, the Nesiim brought their donations after everyone else. Their rationale was that the people should bring all the donations and whatever would be lacking, they, the Nesiim, would make up for. Once the Nesiim, saw, however, that the people had donated everything, they were left to bring the Shoham stones, and it was for this reason that the Nesiim chose to be the first to bring offerings for the dedication of the Mishkan. This act of laziness caused that the letter yud was left out of their name, and it is written in the Torah vihanisiim without a letter yud. This Medrash implies that the Nesiim were being chastised for their laziness. Why, then, does the Torah here elaborate on the offerings of the Nesiim, reporting the exact same details of each of the twelve Nesiiim’s offerings?
There is always hope
It would seem that the message that is gleaned from the discussion of the Sota applies equally to the episode regarding the Nesiim. While the Nesiim were reprimanded for their laziness with regard to their bringing donations for the construction of the Mishkan, they remained true to their title of Nasi, which means to elevate. The Nesiim elevated themselves by not despairing because of their previous delinquency. Rather, they hastened to be the first to offer sacrifices for the Mishkan dedication, and in fact, the Nesiim were ultimately the only ones who offered sacrifices in this regard. In a similar vein, the Sota is suspected of being unfaithful to her husband. She undergoes a debasing experience, but there is the possibility that she will be vindicated. The Gemara (Sota 26a) states that if she is vindicated then she will be rewarded. If until now she had given birth in pain, she will now give birth with ease. If until now she had given birth to girls, she will now give birth to boys. Furthermore, she will give birth to taller and whiter skinned children. Thus, we see that even a woman who is accused of infidelity has hope that her honor will be restored. This is the lesson of this week‘s parasha. One who has sinned and has despaired of ever repenting and being accepted by HaShem should study the portion regarding the Sota and the portion regarding the Nesiim, and he will realize that there is hope for everyone.
The Shabbos connection
This idea certainly reflects our weekly struggles, as every week we face challenges of earning a livelihood and succumbing to the forces that wish to distance us, Heaven forbid, from HaShem and His Torah. We must realize that despite our struggles during the week, Shabbos is a time of repentance and an opportunity where we can serve HaShem with true joy. It is said (Yeshaya 55:12) ki visimcha seitzeiu, for in gladness shall you go out. The Gerrer Rebbes write that this verse can be interpreted to mean that with joy, one can exit any situation. HaShem should allow us to serve Him with joy and to observe His Shabbos properly.
Shabbos in the Zemiros
Yom Zeh LiYisroel
Some opinions attribute the authorship of this Zemer to the Arizal.
חֶמְדַּת הַלְּבָבוֹת, לְאֻמָּה שְׁבוּרָה, hearts’ beloved of the shattered nation. The simple meaning of this passage is that the Jewish People love the Shabbos in their hearts, no matter how oppressed and downtrodden is the material condition of the nation. On a deeper level, however, we can suggest that this passage alludes to the idea that Dovid HaMelech expresses (Tehillim 51:19) זִבְחֵי אֱ-לֹהִים רוּחַ נִשְׁבָּרָה לֵב נִשְׁבָּר וְנִדְכֶּה אֱ-לֹהִים לֹא תִבְזֶה, the sacrifices G-d desires are a broken spirt; a heart broken and humbled, O G-d, You will not despise. When we enter into the Holy Shabbos, we humble ourselves before HaShem, the King of the world.
Keeping what is yours
Rabbi Shlomo Katz writes: The Chofetz Chaim (died 1933) once visited the town of Slonim, and a certain wealthy resident, R’ Yosef, asked the sage to review his (R’ Yosef’s) will. R’ Yosef wanted the Chofetz Chaim’s opinion of whether he had divided his assets properly. The Chofetz Chaim looked at the will and saw that R’ Yosef had divided his money into four equal shares – 10,000 rubles for each of his three sons and 10,000 rubles for his wife. In addition, R’ Yosef had willed all of his Sefarim to various yeshivos. The Chofetz Chaim returned the will to R’ Yosef and said, “You find the errors.”
R’ Yosef reviewed his will and replied, “I do not see any errors. It looks to me like it is all in order.”
“No!” said the Chofetz Chaim. “Firstly, I am amazed that you left all your money to your family and your Sefarim to yeshivos. Your children, too, will need Sefarim, while yeshivos lack money for food more than they lack Sefarim.
“Secondly, you have transgressed the verse (Yeshaya 58:7), ‘From your own flesh do not turn away.’ True, ‘your flesh’ refers to your relatives, but you are your own closest relative, and you have made no provision for yourself. You worked hard for this money, and you should give yourself an equal share. Create another share of your assets,” the Chofetz Chaim said, “and then divide it again – one-half for Torah scholars and one-half to chesed organizations, for example, for bikkur cholim, for poor people, and so on. The portion that is for Torah scholars also will help feed and clothe poor people such that you will have a share not only in their Torah study but in their very livelihoods.”
R’ Yosef agreed and promised that he would change his will forthwith.
“Wait,” said the Chofetz Chaim. “My advice to you is that you take your 8,000 ruble share and distribute it to appropriate institutions in your lifetime. You know how it is; when children see that their father has left a large portion of his estate to charity, they hire a lawyer to prove that their father was insane. Imagine the reaction in the Heavenly Court if you come there and they hear that, not only were your pledges to charity not fulfilled, but you were insane to boot!
“This,” concluded the Chofetz Chaim, “is the lesson of the verse in Parashas Naso (5:10), ‘A man’s holies shall be his.’ Only what a person sets aside for holy uses will ultimately remain his.” (Quoted in Otzrosaihem Shel Tzaddikim) (www.Torah.org)
Observing Shabbos even in hard times
A Jewish peasant once came to ask for a blessing from Rabbi Chaim of Chernowitz. The rabbi was about to give his blessing, but paused and asked the man, “Tell me, do you keep Shabbos?”
The farmer averted his eyes and did not reply, but the rabbi continued speaking. “Perhaps you don’t understand the true sanctity of Shabbos. Let me explain: All week you toil with farm animals and till the earth. You work until you’re so exhausted that you fall into your bed. What connection do you have with the spiritual? On the Shabbos, every Jew receives an additional soul, one which is completely pure and refined. He rests his weary body, forgets his struggle of the preceding week and devotes his thoughts to G-d. A person who lives without the Shabbos has a life of work which never ends.”
The peasant listened to the rabbi’s words and they struck a deep chord within his heart. He burst into tears at the thought of all he was missing in life. “Rabbi, I see now how right you are. But perhaps I haven’t explained the whole reason why I don’t observe Shabbos completely as I should. You see, I rent my farm from a poritz (landlord) who requires me to produce enough food for his family as well as my own. Now that you have explained the importance of Shabbos, I will try my best to keep it completely. Just during the harvest I won’t be able to.”
Rabbi Chaim gently asked the farmer why he was so certain that he would not be able to keep Shabbos during the harvest.
“Rabbi, during the harvest I don’t have even one minute to spare, and I can’t take such a long break.”
Rabbi Chaim smiled and said, “Let me tell you a story: A long time ago, a local landowner invited his friends to a celebration. When they were all seated around the table, and had all drunk much too much, they began to brag about their Jewish employees. ‘My Jewish tenant is unique. He’s as loyal as a good hunting dog,’ said one. Another countered, ‘He can’t be as loyal as my Jewish tenant. He’s absolutely the best!’
“Then the host spoke up. ‘You may all have very remarkable tenants, but my Jew is unquestionably the most loyal. Why, he would do anything I asked without hesitation. You know, if I asked him to just convert to our religion, he would do it in a minute.’
“The others began to speak at once. ‘That would never happen. A Jew, no matter how loyal, would never convert because he was asked to do so by his employer!’ they all contended.
“’I see you don’t believe me. I will prove it to you! Send for Moshke!’ the poritz barked to his servant.
“The Jewish tenant was soon standing in front of his landlord and all the drunken guests. ‘Moshke,’ began the poritz, ‘would you do anything I requested of you?’
“The frightened Jew didn’t know what was about to happen. He just hoped to avoid trouble, and so he nodded his head and replied, ‘Yes, sir, I certainly would obey you.’
“’Moshke, I want you to become a Christian right now!’
“The Jew was shocked at the request, but he was too frightened to refuse. He needed a livelihood and his family needed a roof over their heads. As soon as he nodded his head a servant was dispatched to bring the priest. Before he could think about what he was doing, the Jew was baptized.
“When the poritz came out of his drunken haze, he remembered what he had done to his Jewish tenant and he regretted it very much. He apologized, ‘Moshke, I was drunk and I didn’t mean to offend you. Of course, you may become a Jew once again!’
“The poritz was shocked at Moshke’s reaction to his words. He didn’t express his relief or gratitude. In fact, he was none too anxious to resume his former religion.”
‘Thank you for your offer, but soon the Jewish holiday of Passover will be celebrated. It is a very costly holiday. So, I was wondering, would you mind if I put off changing back until after the holiday?’ “
Rabbi Chaim looked penetratingly at the farmer and asked, “Do you know that the Torah states, ‘Six days shall you work and on the seventh you shall rest. At the time of plowing and harvesting you shall rest.’ Doesn’t it seem strange that the Torah adds the words ‘at plowing and harvesting’ when it says that Shabbos must be observed on a weekly basis? Why is it necessary to mention plowing and harvesting in particular?
“The reason is to teach us that even at the most demanding times of the year, when it seems impossible to keep Shabbos, even then, we are commanded to observe the holy Shabbos.”
Rabbi Chaim continued. “Our Sages explain that the laws of Shabbos were taught when the Jews camped near the waters of Mara. Mara means bitter. From this we learn that even when life appears to be especially hard-bitter – and keeping Shabbos seems to be impossible, a Jew must have faith and must keep it despite the hardship. When he expends all the energy he needs to observe Shabbos, G-d will come to his aid, and he will surely succeed.”
Shabbos in Halacha
לישה – Kneading
- Permitted Methods of Kneading
In general, melacha is forbidden whether performed in a normal manner or in an unorthodox fashion. (There is a difference, though. When done in the normal manner, melachos are forbidden midioraysa; when performed in an unusual manner, they are only prohibited miderabanan.) Kneading is an exception to this rule: It is permitted when done in unorthodox fashion; that is, when performed with a shinui (an unusual modification of the kneading process). It is important to note, however, that one’s personal concept of shinui may not necessarily be valid. The acceptable forms of shinui are defined by the Halacha.
Moreover, certain shinuim (modifications) which are valid for loose mixtures are not sufficient to permit the preparation of thick mixtures. This is because the preparation of thick mixtures involves a melacha dioraysa, and cannot be allowed unless a ‘complete’ (i.e. drastic) shinui is employed. We will commence with a general description of the proper shinui for each stage of the ‘kneading’ process and then proceed to discuss how these apply to loose and thick mixtures.
Shabbos Ta’am HaChaim: Naso 5775
Have a Wonderful Shabbos!
Prepared by Rabbi Binyomin Adler
For sponsorships please call 248-506-0363
New Stories Naso 5775
Jewish Women on a Train
After seeing the whole world bleed and collapse in on itself, this cannot be happening. We must jump.
by Faigy Schonfeld
The following account happened to my grandmother shortly after being liberated from a concentration camp. It is written in the manner in which she told me.
A wind, a breath – my lungs – at last! I inhale, soothed by the rhythmic clack and cough of rolling train beneath me, tilt my face to the window. It is slightly ajar and the beauty of the Czechoslovakian countryside is draped in midnight cloak. I close my eyes. Just…for a bit. A little peace, closed eyes, breathing, wind on my cheeks.
“Ssh, Zelda, try to sleep a little.” Sheindel wraps her fingers around mine. She is a sweet sister, Sheindel, self-appointed as she is, as my caretaker. She is only five years my senior but it is thanks to her I am alive. I am 15 now, but I was only 12 when I left home for the last time. I turn to offer her a smile.
“Where do you think they’re taking us?” she whispers.
I shrug. “I heard Malka talking with some of the officials in the front cabin. We’re going to someplace in Germany. From there, maybe, we can go home?” And find Tatte and Mamme. And Yosef Chaim and Ruchel and Ahrele. I don’t say this aloud but the words hang heavy and limp between us, waiting.
We are silent, and the air is filled with the hammering of the train grinding and knocking along the tracks. Thump-clack-bang-thump-clack-bang-thump-clack-
My eyes flutter closed and Mamme is suddenly on the insides of my eyelids, glowing as always. I think of Ahrele, those coal eyes of his, how frightened he had been that day, when we were separated, when we tumbled off the wagons into Auschwitz…
I swallow, and blood and ringing bullets and nightmares fill my throat. I open my eyes quickly. The peace is gone. I draw a deep, shaky breath and Sheindel squeezes my hand.
A scream pierces the silence. I sit up sharply.
Shouts and cries. We all freeze. Terror crawls up my throat. Screams. From where?
“What’s going on!” demands Breina loudly. She is the tallest girl in our wagon. She elbows her way to the front and puts her ear to the wall of the cabin. Even in the dim light, I can see her eyes growing wide, cold with horror.
We are silent. We all look at Breina.
Cries from the neighboring wagon slice the heavy silence. I cannot breathe.
“It’s the girls,” she says, trembling. “In the next wagon. There are soldiers there. Maybe Russian. They must be hurting them.”
We go still, all of us. Cries from the neighboring wagon slice the heavy silence.
Sheindel looks at me, knowingly, sadly, and I know. The girls are being hurt, stripped of their dignity. Slowly, slowly, my hand reaches up, over my mouth. I cannot breathe.
The screams from the other car are shrill but around us it is a graveyard.
Desperation clenches my lungs and I struggle to breathe past it. We must escape. I look out the window; Czechoslovakian hills sweep by. There is no way for us to jump. This train is flying.
I cannot restrain the tears. Now, why now? After all this, after seeing the whole world shred and bleed and collapse in on itself, after…oh after everything, and still living on, hanging on to the last bleeding scraps of holiness, after all this…
No. This cannot be happening.
I lean over and rest my sweaty cheek against the cool windowpane, trying to grab fistfuls of air and push it through the fire of my lungs. Mamme, please.
I stiffen. Mamme. Mamme, smiling, soft crinkles around the oceans of her eyes, small face wrapped in cream Shabbos silk. Mamme, soothing, humming, singing the songs of a Jewish woman, of a sacred princess, of love and fire and devotion so fierce and desperate that it defies logic. The embodiment of dignity and modesty.
The cries are more hysterical now and I hear Sheindel breathing heavily beside me. I look out the window again. Dark hills spin and glitter in the train’s belching smoke and disappear, fleeing and merging into more. My hair flies in the wind. No, I cannot jump. This is not saving myself; this is suicide.
You mustn’t let the soldiers get you! Mamme cries. You’re a princess of God!
I cry out, fear wrapped so tightly around my throat, and I surrender. I’m a Jewish woman and I will meet my fate. I square my shoulders and look at Sheindel. Her eyes are wide and I can tell that, as usual, she knows what I’m about to say.
Before I can speak, she shakes her head. No.
I inhale shaky breath. “Sheindel, we have to. We have to jump. The soldiers will be in our wagon in a few moments.”
“No! Zelda, you will kill yourself! We cannot jump out of a speeding train!”
“No!” Sheindel cries, “No! Zelda, you will kill yourself! We cannot jump out of a speeding train!”
I am shaking so hard I can barely catch my voice. “Sheindel, to stay here is to kill yourself too. I am jumping.”
“Zelda!” Sheindel shrieks, and she is crying too. She grabs my arm. “You are not! You are staying right here!”
The girls gather around us. Breina clutches my wrist.
I shake my hand free and fling open the window completely. Sheindel screams. Everyone erupts around us.
I don’t care.
I lean over the window, breathing hard. God, I am Yours. I am Jewish. I know this is what I have to do. Please.
I kick off my shoes. I climb onto the bench, teeter on the windowsill. Its wood is firm beneath me and…
I can’t let go.
Out of the corner of my eyes, I notice Sheindel removing her shoes. And Breina. And Malka and Raizel…and more girls.
The train barrels on and I stand, clinging to the window frame, my clothes whipping. The wind roars and my eyes sting. I wait, breathing carefully, willing myself to…to just do it.
Suddenly, Sheindel is standing on the sill too.
We look at each other and she nods. With that, I breathe in and leap, into ice air and nothingness. Oh, God what did I do?
And I land – land! – and roll. I am flying, spinning, rolling down, down, down. I can’t breathe…
And I stop. Flat on my back, soft grass tickling the nape of my neck, star-swept sky above me.
For a moment, I just breathe. Then I flex my fingers. I bend them and open them. Bend, open. Bend, open. I reach up to feel my cheek. The musky scent of earth and grass are in my nose, my mouth. This is not heaven. I am alive.
In the distance, I see little brick homes, doors opening, people running towards me. I hear a cough to my right. I turn my head.
Her skin is white, she is scratched and bleeding, Sheindel licks her lips and smiles.
An elderly man is suddenly upon us. “Children!” he cries, “What-!”
I try to sit up, but he restrains me. “Don’t move!” he says sharply. He crouches down and I see his eyes are warm. “Let me fetch a blanket and some help. You mustn’t move in the meantime.”
I lay back down and wait, savoring the soreness of my joints and rush of beating heart inside me. I am alive.
“Zelda,” Sheindel calls. “Listen to that man. Better not to move until he gets some help.”
“Yes,” I croak. I love her, Sheindel.
I can hear people around me but my eyes close on their own. I am so….limp. Tears fill my eyes and leak out, searing my cheeks. Oh, God.
I am lying on the ground, aching all over and crying, and so, so happy. (www.aish.com)