The Byrds

The third chapter of Kohelet, became the lyrics of the famous song by the Byrds in 1965, “Turn, turn, turn.” It reflects the idea that “There is a season and a time for every purpose under Heaven.”

Rav Steinsaltz elaborated on this idea. The knowledge that everything is conducted in accordance with a plan, does not resolve the question of the purpose of man’s existence.

Even if one recognizes that all the events that transpire in this world, are arranged and directed from Above, he remains ignorant of G-d’s design for the world. He does not comprehend the meaning of all of the events that unfold before his eyes.

Nevertheless, certain conclusions do emerge from the poem of Ecclesiastes. One must be aware of his limitations and his place in relation to G-d. The world is in Hashem’s hands, and the person who focuses on conducting his life joyfully, and in the performance of good deeds, will be privileged to receive His gifts.

In addition, one must keep in mind, that although the ways of the world, might sometimes appear to be perversions of justice, ultimately Divine justice will be revealed.

I’m not sure if the Byrds had all of this in mind in their song, but the explanation of Rav Steinsaltz is very powerful.

Kohelet

The Book of Kohelet is read on Shabbat Chol Hamoed. It was written by King Solomon and reflected his perspective on the physical, natural world.

It is read on Succot, because this was traditionally, a time when people felt wealthy, after harvesting their crops. It was a kind of wake up call that people needed to reflect on what was truly important in this world.

King Solomon said, “Behold, I have increased and added wisdom, beyond all who were before me over Jerusalem.” He was hinting to the episode where Hashem granted him great wisdom, because he asked only for, “an understanding heart,” and did not ask for wealth.

He used this knowledge to carefully analyze all that exists “under the sun.” He not only analyzed the world, but experienced many of man’s pursuits in this world.

He studied the sciences, he built buildings, he attempted laughter and frivolity. He claimed to have tried most of the pursuits of man.

His conclusion was that everything “under the sun,” in this physical world, led to futility. The world was filled with so many injustices, and difficulties.

The only thing that made sense was to, “Fear G-d and keep His commandments, for this is all that there is to man.”

It is amazing to see a transformation in the world, where there is a collective realization that all pursuits in this world that do not include Hashem, are destined to fail. We must reflect on what is “above the sun,” which are spiritual pursuits, rather than what is “under the sun,” the futile physical and material pursuits.

Lessons of Succot

The Succah is known as דירת עראי, a temporary dwelling. This is why the main part of the Succah is the roof, known as “Schach.”

The walls are able to be thick and strong. But the roof is meant to represent its temporary nature. It is covered with materials that grow from the ground, but are detached.

The message is clear that we must acknowledge the temporary nature of man’s existence. This was said very well by the late, great, Dodgers baseball announcer, Vin Scully.

He was describing an injury to one of the players. He said, “He is listed as day to day.” Then he paused and said, “Aren’t we all!”

Succot was the most prosperous time of year for the majority of Jews, who were farmers. They gathered and sold their crops, and felt pretty complacent.

Our Rabbis warned us that when one feels like he “has it all,” he tends to forget Hashem, and the realization that his abundance comes from Him.

Our דירת עראי, temporary dwelling, is to drive home the point that we must make the most of each day. We must realize what is important, and what is not.

Money can be a blessing, a curse, or a test. We must see that all that we have is a gift. We should use this gift to help others, and lighten the burden of the needy.

If we can do this, we will have put the lesson of the Succah to good use. This will add to the joy of the holiday, and allow us to fulfill the commandment of ושמחת בחגך, “rejoice on your holiday.”

More Prayers

Traditionally, the period following Yom Kippur until the end of Succot, is the happiest time of the year.

After weeks of reciting Selichot, and the intense prayers of the Rosh Hashanah and the Day of Atonement, we feel a sense of satisfaction that we achieved a certain closeness to Hashem.

Nevertheless, we are given until the seventh day of Succot, Hoshana Rabah, to make a final push for forgiveness, and to make our requests for the coming year.

The Talmud teaches that rain during Succot, is a bad sign. If the rain takes place while we are eating a festive meal in our Succah, and we are driven out of our Succah, because of the rain, Hashem is pushing us away. It is meant to be a wake-up call, that more soul searching is necessary.

The fact that rain on Succot in Israel is highly unlikely, it is a good idea for us to continue with our prayers and our absolute dependence on G-d.

This is particularly true at this time, when we are so close towards achieving peace, and bringing our hostages home. Intense prayers are needed by everyone to tip the scale on our behalf. Great things are ahead for our people. This can only come about when we realize that everything is in Hashem’s hands.

With His help and the help of our prayers and soul searching, this period will witness incredible joy and happiness, almost on the level of the days of the Beit Hamikdash.

Viduy

A major part of the Yom Kippur prayers, are the “Ten Viduys,” that are recited throughout the day. This is based on the Torah, and the Rambam’s explanation that the essence of Teshuva, is Viduy.

Viduy means confessing our sins out loud. Often, our pride does not allow us to say three words, “I was wrong.” This is necessary in order to show real remorse for past transgressions.

The Machzor has a formal set of confessions that was established by our sages. We beat our chests and confess on behalf of ourselves and all of the House of Israel.

This Viduy is helpful regarding laws between man and G-d.

In order to be forgiven for sins between man and man, we must approach that individual who we may have wronged, and personally ask for his forgiveness.

We need to be aware that we must clean our slates, both in our relationships with Hashem, as well as our relationships with our fellow man.

We should give careful thought at this time, in case we have not treated others properly. Honoring parents is a good place to start. Have we been as respectful and considerate of our parents, as we should have been?

There should be a great deal of soul searching before Yom Kippur. And if we know that we hurt anyone, we are obligated to confess to them, our sins, and ask for forgiveness.

The Teshuva process is not easy, but if it is followed meticulously, it will bring us comfort and a great deal of peace of mind.

Yom Kippur in the Temple

The Temple service on Yom Kippur must have been a remarkable event to behold. We read of its many details in the Mussaf section of Yom Kippur, titled, “The Avoda.”

Fifteen animals were designated as sacrificed on this day. The focus was on confession and atonement for the Jewish people.

One of these animals was known as the שעיר לעזאזל, or the scape goat. It was taken outside of Jerusalem and thrown off of a cliff. It symbolically carried the sins of the people. There was a red ribbon attached partially to the scape goat, and partially to a large rock. When the goat was thrown off the cliff, the red ribbon that remained, miraculously turned white. It was a Divine sign that forgiveness was achieved.

The most moving part of the Temple service, took place when the Kohein Hagadol did his three confessions. The first was for himself and his immediate family, followed by all of the Kohanim, and a confession for all of Israel.

When he made these confessions, he uttered the Divine Name in purity and sanctity. This Name was not known to most of the people. The large crowd that stood in prayer, were moved by the holiness of that moment. They all bowed and fell on their faces, to show respect for what was transpiring.

We have a song that is sung on Yom Kippur that poetically describes the radiant face of the Kohein Hagadol on this day. It must have been an incredible sight to behold.

Yom Kippur is clearly one of those days that we should long for our Temple to be rebuilt. We do our best to read of that which our ancestors experienced. How fortunate they were to have been uplifted to incredible spiritual heights.

We have been fortunate to be able to pray at the site of our Temple, and witness the return of nearly eight million Jews from the four corners of the earth. Our destiny will be complete with the rebuilding of the Temple and the coming of Mashiach.

Teshuva For Bad Character Traits

The Rambam in Hilchot Teshuva points out that we are not only obligated to repent for sins that we committed, but we must also do Teshuva for negative character traits. These might even be more difficult than actual sins.

Rabbi Berel Wein z’l, loved the quote of Rav Yisrael Salanter. “The loudest sound in the world, is the sound of a bad habit breaking.”

The Rambam gives examples of bad habits that need breaking. He mentioned anger as one of the main negative character traits that a person might have. Hatred and jealousy are close behind as examples of traits that really harm us.

He also spoke of being overly competitive, chasing after money and even an obsession with food that can really hamper us in our dealings with our fellow man.

The Mussar books are designed to help us build better character. But the Rambam made a point of letting us know that this is also part of the process of Teshuva. It is an understatement to say that there’s always room for improvement. Now is the time to gain the resolve to do this holy work.

Two Severe Sins

The Netivot Shalom describes two of the most severe sins, where repentance is needed very badly.

The first of these sins, is the speaking of Lashon Hara against another Jew. One who is guilty of this transgression shows that he probably hates his fellow Jew. This is contrary to the obligation to “love your neighbor as yourself.”

The concept of Ahavat Yisrael, loving every Jew is a symbol of good. Lashon Hara breaks this special bond, and it is a sign of corruption in that individual. We must work hard to avoid speaking negatively against another Jew.

The second serious sin is that of גאוה, or arrogance. The purpose of Teshuva is to break down the walls that separate between ourselves and our Creator.

The arrogant one does not recognize his place in the world. He foolishly believes that he is in control of his own destiny.

Hashem despises such people and says it’s clear that it is He that is running the world, and not the arrogant one. A wall has been created between Hashem and this Baal Ga’ava.

The Rambam describes the beauty of Teshuva when he wrote, that before repentance, the sinner was distant and rejected. After Teshuva, he is loved and brought close to Hashem.

The Netivot Shalom wanted his readers to pay close attention to two sins that we can all improve upon. We must be careful with our Ahavat Yisrael, and love every Jew, with no Lashon Hara. And we must be careful to remain humble at all times.

Teshuva can be attained, but it comes with hard work. It starts by recognizing the obstacles, and learning to overcome them.

Shabbat Shuva

This Shabbat is known as Shabbat Shuva, the Shabbat of repentance. It is based on the first two words of the Haftarah, “Shuva Yisrael.”

The Netivot Shalom explains the importance of repentance for every Jew. There must be a realization that everyone needs to Teshuva, repent.

It is obvious that the sinner needs to change his ways. But there must be the realization that, “there is no man, who does not sin.” Teshuva applies even to the Tzaddik, the righteous individual, as there is always room for improvement.

We must not forget that the daily Shemone Esrei, that is recited thrice daily, has the request that Hashem will help us return to Him. This is an indication that repentance should be on our minds every day of the year.

Hashem, in His kindness, gives us the special opportunity to return to Him and gain atonement during the “Ten Days of Repentance,” between Rosh Hashanah and Yom Kippur.

We should take this seriously and focus on how we can improve ourselves and distance ourselves from our sinful ways.

We are promised great things as individuals and as a nation, if there is collective repentance. We can acquire for ourselves a place in the World to Come. As a nation, a national Teshuva can bring Mashiach. What can be better than that!

Unetana Tokef

One of the most impressive prayers of the High Holiday prayers, is ונתנה תוקף. This is the very emotional prayer where the question is asked, “Who will live and who will die?”

In order to emphasize the severity of the day, the question asked, becomes more specific. “Who will pass away by water or fire. Who by famine or plague. Who by strangulation or stoning. Who will be rich and who will be poor. Who will have a tranquil year, and who will have a year of suffering.

Rosh Hashanah is an extremely important day in the Jewish calendar. There is so much being decided as to our fate. The Rabbis tell us that the amount of money we will earn during the coming year, is decided on Rosh Hashanah.

Am Yisrael has gone through a very trying year in 5785. We witnessed incredible miracles, but we were in a war. Many of our loved ones perished this year.

We should know by now that we have no one to turn to, but Hashem. At this time, He is reaching out to us, and asking us to be close to Him.

We must focus on the end of the “Unetana Tokef” and shout with great fervor, “Teshuva, Tefilla, and Tzedaka, can remove the evil decree.” Repentance, prayer, and charity, can shake up the heavens, and guarantee that we will see only the blessings.

There is more in our hands than we realize. Let this Rosh Hashanah be one of spiritual elevation and great things for our families and all of the Jewish people. May we be written and inscribed for a good year!

Hidden Reasons For Mitzvot

There is a Pasuk in the Torah that says that, “What is hidden, is for Hashem, and what is revealed applies to us and our children forever, to fulfill all of the words of the Torah.”

The Talmud in Masechet Chulin explained that Hashem did not wish to reveal the actual reasons and rewards for the observance of the Mitzvot. This was in order to prevent someone from abandoning those commandments of small reward, while focusing on those of big reward.

The Rabbis said further that the Mitzva of honoring parents, and sending away the mother bird in order to take her eggs, are the two Mitzvot where there is a promise of long life.

This is to teach that if reward is given for the most difficult Mitzva to observe, honoring parents, and the easiest Mitzva of sending away the mother bird, then all Mitzvot in between will be given the same reward.

We also learn from this Pasuk that we must not assume we understand Hashem’s ways. This is hidden from us, and beyond our comprehension. Our job is to do only that which is revealed to us. Thankfully, the Torah was revealed to us on Mount Sinai by Hashem Himself, and we are to be focused on observing it diligently. The more we act on pure faith, the better off we will be.

Wood and Stones

One of the explanations for the destruction of the two Temples is that it was preferred that Hashem pour out His wrath against a building of wood and stones, rather than on His children.

This is also the explanation why we were forced to go into Galut, exile. If we were completely held accountable for the rebellious behavior we showed while living in the land, we may not have been able to survive as a people, G-d forbid.

This idea is implied by the verses mentioned in the Torah. When the nations of the world will see how the Jews were banished from the land, they will not understand. They will realize that this was because they chose to forsake the Torah. But they will wonder why Hashem took out His wrath on that land.

The implication is that despite this wrath, His love for His people would not allow Him to destroy them. He took out His anger on the buildings of wood and stone, and not on them.

We see that it is clear that the Galut was a curse. The Jewish people have had to endure the most difficult hardships imaginable. Yet, there was some blessing in it as well. Hashem promised that even when we were outside of our land, He would not forsake us. He would be there, whenever we called out to Him.

It is so important that we recognize Hashem’s abundant kindness towards us. Our survival as a people, is one of the most remarkable miracles of history.

Despite all odds, our strictly adhering to the dictates of the Torah, kept us going. We never stopped praying for the time when the Galut would end, and we would return to our homeland.

The High Holudays are clearly a time of reflection and self awareness. We are so fortunate to be a part of Am Yisrael. The buildings of wood and stone will once again be rebuilt and the glory of the Jewish people will be restored. We are witnessing history unfolding before our very eyes, and great days are ahead. We only need to learn history’s lessons and return to Hashem in truth and sincerity.

Hashem Is King

A major theme of this holiday season, is acknowledging the fact that Hashem is King of the universe. On Rosh Hashanah, this is the focus more than on other days.

The prayers and Selichot, are filled with such acknowledgments. We must refresh our understanding of how G-d is on the one hand, not bound by the rules of this world, but controls everything that exists in the world.

It is important that we remind ourselves that Hashem is the ultimate in perfection. There cannot be any flaw in any aspect of his being.

This is necessary so that we accept that everything we have to deal with, comes from a high place. We often feel that things are so unfair and unjust.

It is demanded of us that we realize that we are incapable of understanding Hashem’s ways. He is on a different plane, and everything he does is for a reason that we are not meant to comprehend.

We are also meant to focus on the Oneness of G-d. We say in the Shema that ה׳ אחד, “G-d is One.” This requires a certain contemplation that His Oneness is not like any other thing that is one. For everything else that exists in the world, we say that “the whole is the sum of its parts.” Hashem does not have parts. He is whole and complete in a way that is different from everything else.

These are some of the ideas to keep in mind specifically at this time. This will help us realize how essential it is for us to pray with all of our hearts, and make a strong effort to return to Hashem, the King of the universe.

No Hypcrosy

The Torah describes the ceremony that took place on the bottom of the mountains Gerizim and Eival. Six tribes stood on each mountain, with the Leviim at the bottom.

The Leviim recited certain curses for all to hear, as part of the covenant in accepting the Torah. There were twelve curses recited, and the nation answered Amen after each one.

What is interesting to note is that the twelve curses chosen, all have one thing in common. They speak of sins that are done in secret. They can be hidden from the general public, and they can still be perceived as good, upstanding citizens. This is the message of the curses that we not be hypocrites. What you see in public, is what we are in private.

This is why it is mentioned not to worship idols, mistreat our parents, taking bribes, misleading the blind, and certain immoral behavior.

One can try to hide sins like these from others, which is very deceiving. We must be a people of integrity and role models for the whole world. If our behavior in private is full of improper behavior, it will eventually be uncovered. The damage at that time will be immeasurable. This was the foundation of the covenant between Hashem and the Jewish people. We must be consistent honest people; on the inside and on the outside.

Special Ceremony

The Torah described a special ceremony that occurs on the last day of Pesach, twice every seven years. This will occur this year as well, G-d willing.

The ceremony is known as “Viduy Ma’asrot,” the confession regarding tithes. There is a three year cycle involving the separation of the various tithes. Every year Ma’aser Rishon is given to the Levite. On years one and two, and four and five, Maaser Sheini is also separated. On years three and six, Maaser Oni, for the poor, is separated instead of Maaser Sheini.

Therefore, after the third year and the sixth year, all of the tithes have been separated. We are currently in year four of the Sabbatical year cycle. The ceremony will be observed even today in certain circles.

It is quite amazing that when one makes the declaration of Viduy Ma’asrot, he also makes the statement, “I have not transgressed Your Mitzvot, nor have I forgotten.” This is said before Hashem where it would seem highly unlikely that this was not the absolute truth.

It is difficult to imagine that there was a time when every Jew was so meticulous in his Torah observance, down to the last detail.

We long for the days of Temple service. But even more, we long for the days when every Jew observed the Torah to its last detail.

Punitive System of the Torah

The Sha’arei Teshuva, “Gates of Repentance,” written by Rabbeinu Yonah, discusses the seriousness of the numerous sins mentioned in the Torah.

He begins with a description of the 207 negative commandments that are punishable by lashes. He then moves on to the next level of sins punishable with “Mitah Beydei Shamayim,” followed by “Karet,” excision, followed by the transgressions that are so severe that the death penalty is given.

Rabbeinu Yonah felt that מיתה בידי שמים cases were not as severe as the כרת cases. The reason being that in death by the Heavenly court, it is only the transgressor who is punished, while in Karet cases, the punishment can be given to one’s children.

The Karet cases are spelled out more clearly in the Torah. There are cases involving Karet connected to incestuous relations, eating Chametz on Pesach, and not fasting on Yom Kippur. For since such as these, the sinner may be cut off from this world, by passing away before his time.

The more severe form of Karet, where one loses his share of this world as well as Olam Haba, come from more severe sins. These include, idol worship, blasphemy, and one who belittles the Torah.

The מיתה בידי שמים cases are elaborated in the Mishna, Talmud, and Midrashim. Many of these cases involve sanctified items. For example, a Kohein who eats Teruma in a state of impurity, or eating Tevel, which is untithed grains, would get this punishment.

Rabbeinu Yonah also adds certain cruel behavior to the category of מיתה בידי שמים. Cruelty to the widow and orphan, or to the poor, would receive this punishment. He also adds to his list the Torah scholar who does not conduct himself in the proper manner. He misrepresents the Torah, and gives Judaism a bad name. This is very severe and could give him מיתה בידי שמים.

We are in a period of repentance, and it is a good idea to familiarize ourselves with the Torah’s laws. This knowledge will help us stay focused on doing what is necessary to return to Hashem.

Loving Rebuke

There are forty-eight ways to acquire the Torah, according to a Mishna in Pirkei Avot. One of these ways, is to love rebuke.

It is also written in the Book of Mishlei, an excellent quote regarding rebuke. “Rebuke a wise man, and you gain a friend. Rebuke a fool, and you gain an enemy.”

It is obvious that people would much rather hear praise and compliments, rather than being shown our flaws. But once a person elevates himself to higher levels of spirituality, he realizes that he doesn’t need compliments and praise. They might not be sincere, and he must not take such praise too seriously. If he does, he might be led to arrogance, which will certainly distance himself from G-d.

The correct attitude that we are supposed to have, is to constantly be working at self improvement. If there is a rabbi, trusted friend, or spouse, that can help us function on a higher level, we should welcome it.

Often we made not even be aware that there is something about our personality that needs fixing. When we are shown how we can learn how to treat people better, or learn to have a greater sensitivity towards others, we should be grateful that someone cared enough to point this out.

We sometimes have an unclear view of what true love really is. If it’s a relationship that lacks an openness to help their loved one get back on track, it isn’t true love. If we love someone, we want to help them, even if what we tell them might be hard to hear. Our silence can lead to very bad consequences, as a person might be in a rut, where he makes a string of bad decisions. We rebuke, because of our love.

Of course we must learn how to rebuke, and to do it in a way that is not hurtful. The Rabbis say that words that come from the heart, will enter the heart of the recipient of these words.

In our path of self awareness and self improvement, loving rebuke, will be a key ingredient, to help us reach our goal.

Happiness and Worry

The theme of Parshat Ki Tavo, is the importance of remaining in a state of joy.

We find this in the beginning of the Parsha, when it discusses the Mitzva of Bikkurim, first fruits, and it is found at the end of the Parsha in the תוכחה, rebuke.

The ceremony of Bikkurim was one of great excitement. These first fruits were brought to the Beit Hamikdash with great fanfare. The contributor makes a declaration expressing that he understands how special this moment is, in the context of Jewish history.

He should be in a state of Simcha, happiness, in the fulfillment of this Mitzva.

Some interpret that all of the curses mentioned in the “rebuke” are a result of, “Not worshipping Hashem with Simcha, when you had everything.” This demonstrates how the manner in which we observe the commandments, is significant. We must not be bitter, negative people. We must serve G-d with joy and enthusiasm.

It is interesting to note that in the Orchot Tzaddikim, the author speaks of parallel character traits. There is a chapter on humility, followed by a chapter on arrogance. Similarly there are chapters on love-hate, miserliness-generosity, but the chapter on Simcha, has a surprising parallel negative trait. While the obvious assumption would be that the opposite of happiness was sadness, the Orchot Tzaddikim did not feel that way. He wrote that the opposite of happiness was דאגה, or worry. Simply put, the individual who cannot control his worries, cannot be happy.

How true this is, and how important it is to take this lesson to heart. We must strengthen our faith and trust in Hashem to eliminate worry and achieve happiness. As the song says, “Don’t worry. Be happy!”

Holy War Camp

The Torah gives a description as to how the camp during war, must be maintained. Following these rules of maintenance, has a direct effect on our swift victory in battle.

The key words used by the Torah are, “והיה מחניך קדוש,” that your camps shall remain sanctified. Great care must be taken for the fighters to keep their thoughts pointed Heavenward, always remembering that the victory comes only from Hashem.

For this reason, they maintained good hygiene in the camp. A special area was designated for the soldiers to relieve themselves. A shovel was placed there, to immediately cover up the wastes.

Similarly, if one became impure because of a nocturnal emission, he remained separate from the camp for one day.

The Torah ends these instructions with a reminder that, “Hashem is walking with you in your camp.” We need to keep Him close to ensure our victory. We do this by maintaining sanctity in the camp.

It is more clear that this idea has been realized in the current war, more than in previous wars. We see the faith of our holy soldiers, and how they prepare for battle, with prayers and asking Hashem for salvation. With His help, we should finally see the demise of all of our enemies.

The Congregation of Hashem

There are several instances where the Torah forbids certain individuals from entering קהל ה׳. Literally, this means that they may not enter the “congregation of G-d.”

The interpretation of this term, means that those who are listed in this category may not marry a Jewish girl of good lineage. This means that she is the daughter of a Kohein, Levite, or Israelite. They are permitted to marry a convert or a Mamzeret, a female who is the offspring of a forbidden relationship, such as the daughter of adulterers.

One category of those forbidden to enter the “congregation of Hashem,” and marry Jewish girls, refers to certain converts from specific. An Ammonite or Moabite male, who converts to Judaism, falls into this category. The same applies to a first and second generation convert from Edom (Eisav’s descendants) as well as first and second generation Egyptian convert.

Among born Jews, this prohibition also applies. The Mamzer, who is the offspring of an adulterous or incestuous relationship, is limited as to whom he is allowed to marry.

Another Jew that has these same limitations is one who is known as פצוע דכא or כרות שפכה. He has been mutilated or damaged in his private parts. If he was a Kohein, and an accident occurred after he was married, he and his wife may continue eating Teruma if they no longer have relations.

It is clear from these laws that the purity of the Jewish people must be maintained. There are different roles for the different levels of Jews. Those serving in the Temple, needed to be of the highest lineage. They had to be certain to marry the appropriate women to help them serve in their special role.

It is difficult to fully comprehend these laws, but we must trust that they come from the G-d that we are unable to comprehend. That should be enough for us.