This week's Parsha that we will read this Shabbat, B’ezrat Hashem, is Parshat Noach. At the beginning of the Parsha, the Torah deals with the Dor Hamabul – the generation of the flood, and afterwards with the Dor Haflagah – the generation of the dispersion. We read in Parshat Haazinu:
זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר־וָדֹר וְ יֹאמְ רוּ זְ קֵ נֶיך וְ יַגֵדְ ך שׁ ְ אַ ל אָ בִ יך וְ יַגִידְ ך זְ קֵ נֶיך וְ יֹאמְ רוּ לָך
Remember the days of old, consider the years of many generations; ask your father, and he will show you; your elders, and they will tell you.
Rashi comments on this Pasuk: זְכֹר יְמוֹת עוֹלָם refers to what Hakadosh Baruch Hu did to the first ones who provoked Him. בִּינוּ שְׁנוֹת דֹּר־וָדֹר refers to the generation of Enosh, upon whom Hakadosh Baruch Hu brought the waters of the ocean, and the generation of the flood, whom He swept away. The Seforno adds: Firstly, remember the days of old and understand Hakadosh Baruch Hu’s ways of goodness, and how much He intended to do good to humanity in general when you remember first what He did for Adam at the beginning of the world, placing him in Gan Eden, and he ruined his situation. Secondly, understand how much Hakadosh Baruch Hu did good for the generations, and they then corrupted until the flood. Lastly, the same from the flood until the dispersion, and they were corrupted.
Since the Torah commands us to contemplate what Hakadosh Baruch Hu did to the early generations, let us contemplate and try to learn a fundamental yesod in our Avodat Hashem.
If we pay attention, in each of the holidays we just observed – Rosh Hashanah, Yom Kippur, Sukkot, and Hoshana Rabbah – we can find mention of Noach, his Ark, and Dor Hamabul.
On Rosh Hashanah, in Seder Zichronot we said:
וְגַם אֶת נֹחַ בְּאַהֲבָה זָכַרְ תָּ וַתִּפְקְ דֵהוּ בִּדְ בַר יְשׁ וּעָה וְרַ חֲמִים. בַּהֲבִיאֲך אֶת מֵי הַמַּבּוּל לְשׁ ַחֵת כָּל בָּשָׂר מִ פְּנֵי רֹעַ מַעַלְלֵיהֶם. עַל כֵּן זִכְרוֹנוֹ בָּא לְ פָ נֶ יךה' אֱ -ָם, להֵינוּ. לְהַרְ בּוֹת זַרְ עוֹ כְּעַפְרוֹת תֵּבֵל וְצֶאֱצָאָיו כְּחוֹל הַי כַּכָּתוּב בְּ תוֹרָ תֶ ך-ָה וְאֶת כָּל להִים אֶת נֹחַ וְאֵת כָּל הַחַי עֲבֵר אֱ הַ בְּ הֵ מָ ה אֲשׁ ֶ ר אִ תּ וֹ בַּתֵּ בָה, וַי-ָשׁ ֹכּ וּ להִים רוּחַ עַ ל הָ אָ רֶ ץ וַי הַ מּ ָ יִ ם:
And also Noach, in love, You remembered and attended to him with words of salvation and mercy. When You brought the waters of the flood to destroy all flesh because of the wickedness of their deeds. Therefore, his memory came before You, Hashem our G-d, to increase his offspring like the dust of the earth and his descendants like the sand of the sea, as it is written in Your Torah: "And G-d remembered Noach and all the living creatures and all the animals that were with him in the ark, and G-d made a wind pass over the earth, and the waters subsided."
For the Sephardic communities, there is a custom on Rosh Hashanah to say at the table, before Kiddush, twelve times: 'וְנֹחַ מָצָא חֵן בְּעֵינֵי ה. David HaMelech says in Tehillim (142:8):
הוֹ צִ יאָ ה מִ מּ ַ סְ ג נ ַ פ ְ שׁ ִ י לְהוֹדוֹת א ֶ ת ־ שׁ ְ מ ֶ ך בִּ י יַ כְ תִּ רוּ צַ דִּ י קִ י ם כִּ י תִגְמֹל עָלָי׃
Bring my soul out of confinement to give thanks to Your name; the righteous will crown themselves because You have dealt graciously with me.
Catch and Release: Fish, Faith, and the Flood
Produced from the shiur delivered at Beit Knesset HaGadol – Bnei Brak on October 22, 2020 / ה' חשון תשפ״א.
Sponsored in merit of a refuah shleima for ציון אפרים בן חוה-בן b’toch she’ar cholei Yisrael.
The Midrash (Tanchuma Noach, 11) tells us: David HaMelech said, "Bring my soul out of prison," and when Noach was in the ark, he would constantly pray, "Bring my soul out of prison," as it is said in Tehillim (32:6):
עַל־זֹאת יִתְפַּלֵל כׇּל־חָסִיד אֵ לֶיך לְעֵת מְ צֹא רַ ק ל ְ שׁ ֵ ט ֶ ף מַ יִ ם רַ בִּ י ם אֵ לָיו לֹא ִ יעוּ׃
For this shall every pious one pray unto You in a time when You may be found; surely in the floods of great waters they shall not come near unto him.
Hakadosh Baruch Hu said to him, "Noach, it is a decree from before Me that you shall not leave this prison until you complete twelve months." And why did he want to leave the ark? What was so bad there?! Sefer HaYashar tells us that what transpired in the ark was truly a nightmare:
And the waters prevailed and increased greatly upon the earth, and they lifted the ark above the earth. And the ark went upon the face of the waters and overturned upon the waters, going and overturning here and there. And all the living creatures within it were overturned like the turning of the stew in the pot. And there was great distress among all the creatures in the ark, and the ark thought to break. And all the living creatures in the ark were terrified and roared; the lions roared, the oxen lowed, the wolves howled, and all the living creatures in the ark spoke and cried in their language, and their voices were loud. And Noach and his sons cried and wept in their distress, and they feared greatly, and they reached the gates of death. And Noach prayed to Hashem and said: 'Please, Hashem, save us, for we have no strength to endure this evil that surrounds us, for the breakers of water have encompassed us, and the torrents of Belial have terrified us, the snares of death have come before us. Answer us, Hashem, answer us, shine Your face upon us and be gracious to us, redeem us and save us.”
Then, upon opening the window of the ark, Noach called again to Hakadosh Baruch Hu and said: “Has the earth and all that is in it been supplicated? Bring my soul out of prison, and from the confinement You have placed me in, for I am weary with my groaning.” Hakadosh Baruch Hu heard his voice and said to him: “At the completion of a full year from the day you entered the ark, you shall leave”. If so, it is now understood why Noach asked Hakadosh Baruch Hu to take him out of this ark; it was not a ship like the Titanic, but at every moment, they thought they were going to end their lives.
The Midrash (Bereishit Rabbah, 34:1) says:
לְהוֹדוֹת אֶת שְׁמֶך, בִּי יַכְתִּירוּ צַדִּ יקִ ים, יִתְכַּלְלוּן בִּי צַדִּ יקַי, לָתֵת הוֹדָיָה לִשְׁמֶך, כִּי תִגְמֹל עָלַי, שׁ ֶגָמַלְתָּ עָלַי וְאָמַרְ תָּ לִי: צֵא מִן הַתֵּבָה.
To give thanks to Your name, to offer gratitude to Your name. The righteous will crown me, the righteous will be included in me. For You have rewarded me, as You have rewarded me and said to me: "Go out from the ark."
Rashi comments: In the miracles done, the righteous will give thanks and crown You with a crown of praise, that they will also establish in their Tefillot וְגַם אֶת נֹחַ בְּאַהֲבָה זָכַרְ תָּ – And also Noach, in love, You remembered. We learn from here that Rosh Hashanah is the time when we crown Hakadosh Baruch Hu as King by reciting וְגַם אֶת נֹחַ בְּאַהֲבָה זָכַרְ תָּ.
Moving on to Yom Kippur; on Yom Kippur, among the Sephardic communities, in Mussaf, there is a section in the Seder of the Avodah אַתָּה כּוֹנַנְתָּ עוֹלָם מֵרֹאשׁ. This section starts from the creation of the world, reaches Adam HaRishon, and then fast forwards ten generations. The paytan says:
וַי-ל סוּר מִמֶּנּוּ, וַהֲסִירוֹתָ יָד כְּרֶ גַע כֶּחָצִיר אֻמְלָלוּ, זָכַרְ תָּ בְרִ ית לְתָמִים בְּדוֹרוֹ, וּבִזְכוּתוֹ שַׂמְתָּ לְעוֹלָם שְׁאֵרִ ית, חֹק בְּרִ ית קֶשׁ ֶת לְמַעֲנוֹ כָרַתָּ, וּבְאַהֲבַת נִיחֹחוֹ בָּנָיו בֵּרַכְתָּ .
They cast off the yoke and said to G-d, "Depart from us," and when You removed Your hand for a moment, they withered like grass. You remembered the covenant with the blameless one in his generation, and in his merit, You established a remnant forever. You made a covenant of the rainbow for his sake, and in the love of his fragrance, You blessed his children.
In the version recited by Bnei Ashkenaz – אַמִּיץ כֹּחַ – it reads:
טָעוּ גֵאִ ים וּפָצוּ סוּר לְנֶגְדֶּ ך, טֹרְ פוּ בְּחֹם הוֹמִ ים וְזֹרְ בוּ נִצְמָתוּ. טָעוּן טֹפֶר נוֹשׁ ַע כְּסָגַרְ תָּ בַּעֲדוֹ. טְפוּלָיו הִפְרֵ יתָ וּמָלְאוּ פְנֵי צִיָה:
The arrogant have strayed and spread rebellion before You. They were consumed in the heat of the tumult [hot water] and perished in their rage. The laden ark was saved when You closed it in. Its offspring multiplied and filled the face of the wilderness.
Additionally, the Zohar states that it was on Yom Kippur that Noach opened the window of the ark.
And how is the holiday of Sukkot connected to Noach and the Ark? The Zohar writes: The Sukkah protects over Bnei Yisrael; just as the Ark of Noach was for protection, so too the Sukkah is for protection. It is also known that the Sukkah is referred to as צילא דמהימנותא – the shade of faith, the shade of Hakadosh Baruch Hu. Lastly, the gematria of סוכה is 91, and sefer Kav Hayashar says we must be careful with the sanctity of the Sukkah, which includes the two names of Hashem: הוי"ה and אדנ"י, which together total 91. The explanation is that on Sukkot, we enter into the shade of faith, which includes the two names of Hakadosh Baruch Hu.
Based on this, we can understand the Mishnah (Sukkah, 2:9):
כָּל שִׁבְעַת הַיָמִים אָדָם עוֹשֶׂה סֻכָּתוֹ קֶבַע וּבֵיתוֹ עֲרַ אי. יָרְ דוּ גְשׁ ָמִים, מֵאֵימָתַי מֻתָּר לְפַנּוֹת, מִשֶּׁתִּסְרַ ח הַמִּקְ פָּה. מָשְׁלוּ מָשׁ ָל, לְמָה הַדָּבָר דּוֹמֶה, לְעֶבֶד שׁ ֶבָּא לִמְזוֹג כּוֹס לְרַ בּוֹ, וְשׁ ָפַךְ לוֹ קִ יתוֹן עַל פָּנָיו:
All seven days of Sukkot, a person makes his sukkah permanent and his house temporary. If rain falls, from when is it permitted to leave? From when the porridge spoils, when the dish is ruined by the raindrops that fall into it. They gave a parable: To what is this similar? To a servant who comes to pour a cup for his master, and the master pours a jug on his face.
The Vilna Gaon explains the parable: From Rosh Hashanah through Yom Kippur and up to Sukkot, the world is under Din – strict judgment. But during Sukkot, through the Mitzvot of the sukkah and the lulav, these judgments are sweetened with Rachamim – mercy. The surrounding Mitzvot draw Chasadim (kindness) and blend them with Gevurot (strength). When rain falls, preventing us from fulfilling the Mitzvah of sukkah, it is a sign that Hakadosh Baruch Hu, so to speak, does not wish to sweeten the judgments, but to leave them in their full force. This “mixing” is symbolized by blending water (kindness) with wine (judgment).
Thus, the servant in the parable “comes to pour a cup for his master” – he seeks to dilute the cup’s sharpness, to mix judgment with kindness. But when “the master pours a jug on his face,” meaning He pours out the water, it shows He does not desire that blending. The כוס (cup), whose numerical value equals Elokim, represents judgment. Through the sukkah, the servant tries to mix the water of kindness into the wine of judgment, but when the master rejects the water, the wine remains unmixed, and the Din unsoftened.
If so, just as the sukkah is both Din and Rachamim, so too was Noach's ark surrounded by judgment and mercy: from the outside it was surrounded by judgment, and from the inside it was mercy. Therefore, when Hakadosh Baruch Hu wanted Noach to leave the ark, He said to him: צֵא מִן הַתֵּבָה – "Go out from the ark." And why did He use the word צֵא? Because it has the numerical value of 91, exactly like סוכה; just as in the sukkah there is judgment and mercy, so too in Noach's ark.
With that, we have finished linking Sukkot and can now move to the connection between Hoshana Rabbah and Noach's ark. In the special Tefillot of Hoshana Rabbah, there is a section of הוֹשׁ ַע נָא וְהוֹשִׁיעָה נָּא אָבִינוּ אָתָּה – Save us and bring salvation, You are our Father. The paytan opens with:
לְמַעַן תָּמִים בְּדוֹרוֹתָיו. הַנִּמְלָט בְּרוֹב צִדְ קוֹתָיו. מֻצָל מִשֶּׁטֶף בְּבֹא מַבּוּל מַיִם. לְאוֹם אֲנִי חוֹמָה. הוֹשׁ ַע נָא וְהוֹשִׁיעָה נָּא אָבִינוּ אָתָּה:
For the sake of the blameless one in his generations, saved by his many righteous acts, rescued from the torrent when the flood of water came: For the nation - 'I am a wall' - please save and please bring salvation, You are our Father.
If so, we have learned that all the Tishrei festivals – except for Simchat Torah – are connected to Noach! Therefore, if the Torah commands us זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר וָדֹר – how exactly do we remember this?
We recite Shema twice a day (at least) – in the morning and evening; in which we find the acceptance of the yoke of the kingdom of heaven (קַבָּלַת עֹל מַלְכוּת שׁ ָמַיִם), and the acceptance of the yoke of Mitzvot (קַ בָּלַת עֹל מִ צְ ווֹת). The second parsha of Shema ends as follows:
לְמַעַן יִרְ בּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשׁ ֶר נִשְׁבַּע ה' לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל הָאָרֶ ץ :
That your days and the days of your children may be multiplied on the land which Hashem swore to your fathers to give them, as the days of the heavens upon the earth.
Chazal say (Pirkei DeRabbi Eliezer, 23): And what did Hakadosh Baruch Hu do? He extended His right hand and swore to Noach not to bring the flood again upon the earth, as it is said: כִּי מֵי נֹחַ זֹאת לִי אֲשׁ ֶר נִשְׁבַּעְתִּי – For this is as the waters of Noach to Me, as I have sworn (Yeshayahu 54:9). And He gave the rainbow as a sign of the covenant of the oath between Him and the earth: אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִ ית בֵּינִי וּבֵין הָאָרֶ ץ – I have set My rainbow in the cloud, and it shall be for a sign of a covenant between Me and the earth. And Chazal instituted that they should mention Noach's oath every day, as it is said: לְמַעַן יִרְ בּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה.
The Beit HaGadol explains that since Hakadosh Baruch Hu swore to Noach that He would not bring a flood to the world, He essentially swore that you will have long days on the land and there will be no more flood.
The Maharzu provides a wonderful idea on the Midrash we brought earlier: יִתְ כַּלְלוּן בִּי צַדִּ יקַי – the righteous will crown You through me. The Maharzu says, this Pasuk is found in the Shema’s parsha of וְ הָ יָה אִ ם שׁ ָ מוֹעַ – Noach's oath. And we carry this Pasuk in our Tefillin; as יִ תְ כּ ַ לְ לוּ ן implies that the righteous themselves will be included, and this is in the Tefillin. It did not say יִכְ לְ לוּ – they will internally include – as it says יַ כְ תִּ ירוּ – they will visibly crown – which necessarily means that the intention was on the Tefillin that the righteous themselves carry to crown upon them the kingdom of heaven. This, the Maharzu says, is the depth and intention of the Midrash.
If so, we have learned that we mention Noach on Rosh Hashanah, on Yom Kippur, on Sukkot, on Hoshana Rabbah, and now also every day (in Shema)!
There is also a connection between Shabbat and Noach. What is that connection? One who studies Zohar can immediately say that the Zohar says that Noach is an aspect of Shabbat – see Sefat Emet (5638). But, I would like to connect Noach to Shabbat, specifically through the song we sing on Shabbat Kodesh: יוֹנָה מָצְאָה בוֹ מָנוֹחַ וְשׁ ָם יָנוּחוּ יְגִיעֵי כֹחַ – The dove found rest in it, and there the weary of strength shall rest. Interestingly, in the sefer Leket Yosher, it is brought that the Ba’al Terumat HaDeshen would sing this poem only once a year – and when?! On Shabbat Parshat Noach!
Rabbotai, what is the connection between Noach and the verse יוֹנָה מָצְאָה בוֹ מָנוֹחַ וְשׁ ָם יָנוּחוּ יְגִיעֵי כֹחַ? There are two interpretations. The first interpretation is according to the Pesukim:
וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִ ים וַיֹּסֶף שַׁלַּח אֶת־הַיּוֹנָה מִן־הַתֵּבָה׃ וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה־זַיִת טָרָף בְּפִיהָ
He waited another seven days, and again sent out the dove from the ark. The dove came back to him toward evening, and there in its bill was a plucked-off olive leaf.
The Pardes Yosef writes that one should look to the Zemirot of Shabbat and the interpretation of the Mateh Yehuda, which says the dove sent from the ark on the seventh day found rest, and “seventh” refers to Shabbat; this took place on Shabbat.
Pardes Yosef continues, noting that his grandfather, Rav Yaakov Emden, brought in his sefer that even within nature there are signs that testify to the sanctity of Shabbat. Beyond the famous Sambatyon River that rests each week, the dove instinctively refrains from plucking anything attached to the ground on Shabbat.
This insight gives new meaning to the line we sing each week: יוֹנָה מָצְאָה בוֹ מָנוֹחַ – The dove found rest in it. It does not refer to Noach’s dove, whose return with an olive leaf may not have occurred on Shabbat, but rather to the dove in general – a creature that finds rest by abstaining from labor on that holy day. According to this, when the Torah says, “And the dove came to him in the evening, and behold, a freshly plucked olive leaf was in her mouth,” it implies that the dove waited until Shabbat had ended before taking the leaf. Likewise, Knesset Yisrael, likened to a dove, finds its own peace and restraint on Shabbat – a day when all creation rests together in harmony.
The Alfei Menashe offers the opposite interpretation of the Pardes Yosef, who explains that the phrase לְ עֵ ת עֶ רֶ ב – toward evening, refers to the end of Shabbat; meaning, the dove refrained from plucking the olive leaf on Shabbat itself and did so only on Motzei Shabbat.
By contrast, the Alfei Menashe argues that it refers to the eve of Shabbat. Citing the Zohar, he notes that the same phrase elsewhere signifies Erev Shabbat. He further points out that the words וְ הִ נֵּה עֲלֵה־זַיִת טָ רָ ף בְּ פִ יהָ have the same numerical value as עֶ רֶ ב שׁ ַ בָּת, reinforcing this interpretation.
According to this view, the dove first returned to Noach on the eve of Shabbat, and after another seven days, was sent again – also on Erev Shabbat – at which point it found rest on Shabbat itself. This, he concludes, is the deeper meaning behind the line we sing: יוֹנָה מָצְאָה בוֹ מָנוֹחַ וְשׁ ָם יָנוּחוּ יְגִיעֵי כֹחַ.
From these discussions, we can approach a new and very interesting topic. Throughout the Jewish diaspora, it is customary to eat fish on Friday night. Why specifically fish? In the Rambam and the Shulchan Aruch, there is no mention of eating fish on Shabbat, but it is mentioned that one should delight in Shabbat. How? The Rambam writes (Shabbat 30:7):
אֵ יזֶהוּ ֵ ן תּ ַ ב ְ שׁ ִ י ל שׁ ָ מ ֵ ן ב ּ ְ י ו ֹ ת ֵ ר ל ְ ת ַ ק רִ י ך ע ֹ נ ֶ ג ז ֶ ה ו ּ שׁ ֶ א ָ מְ ר ו ּ ח ֲ כ ָ מִ י ם שׁ ֶ צ וּמַשְׁקֶה מְבֻשָּׂם לְשׁ ַבָּת הַכּל לְפִי מָמוֹנוֹ שׁ ֶל אָדָם .
The delight that the Chachamim spoke of refers to preparing a particularly fatty dish and a spiced drink for Shabbat, each according to one's means. The source of these words is in the Magen Avraham, who writes (242):
לְכַבֵּד אֶת הַשַּׁבָּת. וְלֹא יִפְחֹת מִשְּׁנֵי תַּבְשִׁילִין. וּבְתִק וֹשׁ סְעוּדוֹת דָּגִים שׁ ֶי .
To honor Shabbat. One should not have less than two dishes. In Tikkunei Shabbat, it is written that one should eat fish at each of the three meals.
There are other opinions as well:
- The Shulchan Aruch HaRav writes (Kuntres Acharon 242:5) that there is an opinion that eating fish on Shabbat is an absolute obligation from the Torah.
- The Pri Megadim writes that eating fish on Shabbat is neither a Torah obligation nor a rabbinic one, since one can delight in other foods.
- The Leket Yosher writes that one should not replace fish with a pie of fish (fish patties), because it has a different taste according to tradition; and if one cannot eat fish during both the day and night, he should eat it during the day because the honor of Shabbat day is preferable.
- The Yam Shel Shlomo writes that from the time he understood the matter he refrained from eating fish on Friday night and ate it in the morning. Even if many delicacies are served on Friday night, they do not compare to the morning meal that includes fish.
- The responsa Chavalim Bane’imim writes that eating fish on Shabbat is only a custom, and for this reason, the Rambam and the Shulchan Aruch did not mention it. Therefore, he writes that in places where there are poor people who do not have for Shabbat meals, it is better to refrain from eating fish on Shabbat and give the money to the poor, instead fulfilling the Mitzvah of delighting in Shabbat with other foods.
- The Kaf Hachayim writes that in Sha'ar HaKavanot, it is not explicitly mentioned that one must eat fish on Shabbat, but from what the piyyut א ֲ ז ַ מּ ֵ ר ב ּ ִ שׁ ְ ב ָ חִ י ן of Friday night, it implies that the Arizal would eat fish at night.
- In Pri Eitz Chaim, it is explicitly written that one should make the third meal – Seudah Shleesheet – with fish because the fish's eye is open, and at that moment there is an illumination מאריך אנפין לזעיר אנפין – from the highest and boundless Sefira to the more limited and structured Sefira. This implies that on Friday night, eating fish is only for pleasure, like adding other fruits, but for Seudah Shleesheet, one should establish his meal on them, and other types are only for pleasure.
- The Aruch HaShulchan writes that there are also those who insist on having fish at every Shabbat meal, and there is a hidden reason for this.
- Sefer Gedi Mekulas says that a story is found in the writings of the Rav Chaim Vital, about a completely righteous person who wanted, forty years after his death, to ascend in the first generation, and they checked and found in the upper court that once he made Kiddush on wine on Friday night without the cloak he wore during Tefillah, and that he also did not eat fish at Seudah Shleesheet, and he needed reincarnation because of this.
Rabbotai, the question arises: What is the ultimate source for eating fish at Shabbat meals? The Gemara says (Shabbat 118b):
אָמַר רַ ב יְהוּדָה אָמַר רַ ב: כׇּל הַמְעַנֵּג אֶת הַשַּׁבָּת נוֹתְנִין לוֹ מִשְׁאֲלוֹת לִבּוֹ, שׁ ֶנֶּאֱמַר: ״וְהִתְעַנַּג עַל ה׳ וְיִתֶּן לְך מִשְׁאֲלוֹת לִבֶּך״. עוֹנֶג זֶה אֵינִי יוֹדֵעַ מַהוּ. כְּשׁ ֶהוּא אוֹמֵר ״וְקָרָאתָ לַשַּׁבָּת עוֹנֶג״ – הֱוֵי אוֹמֵר זֶה עוֹנֶג שׁ ַבָּת. בַּמֶּה מְעַנְּגוֹ? רַ ב יְהוּדָה בְּרֵ יהּ דְּ רַ ב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּ רַ ב אָמַר: בְּתַבְשִׁיל שׁ ֶל תְּרָ דִ ין וְדָגִים גְדוֹלִים וְרָאשׁ ֵי שׁ וּמִין.
