Hoshanot

The concept known as “Hoshanot,” has its origin in the prophets. It is connected to the later prophets known as Chagai, Zechariah, and Malachi.

This included a marching around the outer altar in the Beit Hamikdash one time each day of Succot. They circled the Mizbeach seven times on the seventh day, which is the origin of the name, “Hoshana Raba,” or, the numerous Hoshanot.

The taking of the Arava, the willow, on the seventh day and striking a batch of five of them on the seventh day, is known as “Halacha LeMoshe MiSinai,” where it’s origins were from Mount Sinai.

There is no connection between the two willow branches that are part of our Lulav and Etrog quartet, and this ceremony of the seventh day.

The willow has no taste and no smell and represents the Jew who is lacking in Torah and good deeds. The symbolism is that we are beating the negative traits that still need correcting in our Teshuva process.

There is another underlying message here. The willow tend to be found near bodies of water. This time of year the focus is on rain that brings sustenance for the entire year. We pray for rain on Shemini Atzeret, the eighth day of Succot. The beating of the willows is somehow meant to create more merit for a good rainy season and sustenance to all.

There are also many messages on a deeper, more metaphysical level, regarding the entire ceremony of Hoshanot. We should take this ceremony very seriously, and pray for the benefits that come with it.

The Five Megillot

Among the twenty four books of Tanach, five of them are known as Megillot. Each is read during a different holiday.

Megillat Esther is read on Purim, as it gives the details of our victory over Haman and our enemies in Persia.

The Megilla of Eicha, Ecclesiastes, is read on Tisha B’av, as it recounts the tragedy that was associated with the destruction of the Beit Hamikdash.

Shir Hashirim, Song of Songs, written by King Solomon, is read on Pesach. The symbolism of the story of two lovers, represents the love between Hashem and the Jewish people. It also refers to the redemption that is to take place on Pesach.

The Book of Ruth is read on the holiday of Shavuot. It takes place during the harvest season. One of the names of Shavuot is Chag Hakatzir, the Holiday of Harvest. Also, Ruth accepted the Torah as a convert. On Shavuot we all accepted the Torah on Mount Sinai.

On Succot, we read the fifth Megilla, known as Kohelet, Ecclesiastes. This was also written by King Solomon. It speaks of the vanity of this world. As king, he tried everything under the sun to find happiness. In the end, he realized that the only thing that makes sense is to fear Hashem and keep the commandments.

This is an appropriate message for Succot, as most Jews were farmers, and this was the most profitable time of year as they sold all of their crops.They needed to be reminded not to be led astray by their wealth. Money does not buy happiness and they needed to remain focused on what is truly important in this world.

The Megillot enhance our holiday observance as they drive home the message of each of our special days of the year. It is a good idea to study Kohelet in greater depth during the week of Succot. It will really help us get a perspective on things.

Yom Tov and Shabbat

There are differences in the observance of Yom Tov, as compared with Shabbat and Yom Kippur.

The Torah lists different penalties for the violation of these sacred days. Shabbat is the most strict for one who does a Melacha, act of labor, on Shabbat, receives a death penalty by stoning.

Yom Kippur carries with it the penalty of Karet, for either eating or doing a Melacha on this day. Karet is very severe as it is a punishment administered in Heaven. One could die young, or even lose his share in the next world. Repentance is always available to atone for this sin.

The violation of Yom Tov is punishable by lashes by the court. This is not meant to minimize the importance of these days, but perhaps is meant to put us in a more relaxed and joyous manner.

All of the thirty nine Melachot of Shabbat are applicable on Yom Tov except for carrying from one domain to the other, slaughtering, baking and cooking, and kneading the dough in preparation for cooking.

The Torah refers to cooking as אוכל נפש, or food for the soul. Refrigeration was a problem in Talmudic times and when Yom Tov was observed for two days, and in ran into Shabbat, it was difficult to keep food fresh. This was the explanation as to why these Melachot were permitted. Nevertheless, the day was not meant to be spent working too hard. This is why we have the term, מלישה ואילך, “from kneading the dough and onward,” is permitted on Yom Tov.

It is also an obligation to treat the intermediate days of Chol Hamoed with great respect. We are to refrain from working on these days. There is a big difference between Israel and Chutz L’aretz. In Israel, places of business are closed, which is not the case outside of Israel.

For this reason, in Israel Tefillin is not worn during Chol Hamoed. The question is whether a person makes these days more Chol, or profane. If he does, he needs Tefillin. If he makes the days more like Moed, a festival, then Tefillin are not worn.

We should take great care to honor the sanctity of Yom Tov as well as Chol Hamoed.

The Joy of Succot

The Torah mentions in three different places the obligation to be joyful during the holiday of Succot.

In the time of the Beit Hamikdash, the celebrations went on non stop. People barely slept during the entire week of Succot. The Talmud said that one who has not witnessed the joy of the water libations ceremony, has not really experienced happiness.

The entire process that began with the month of Elul, with Selichot prayers, and the intense prayers of Rosh Hashanah and Yom Kippur, were very elevating. The relief of having gone through the process successfully, led to Succot exhilaration. Upon entering the Succah, there is almost a magical feeling that Hashem’s Presence is with us at that time.

Succot teaches that we are to find joy in the observance of Mitzvot. Performing Mitzvot in this manner, is very pleasing in the eyes of G-d.

This joy, is an indication of one’s love for Hashem. This is similar to children who love their parents and try to do things that make them proud.

The description of the Temple festivities had stories of many righteous men letting down their guard, and attempted to show how they cleaved to Hashem.

King David did this when the Aron Kodesh was brought to Jerusalem. He danced and swayed and was lost in a kind of trance, as he showed his love for Hashem and the Torah.

We are meant to maintain this feeling of happiness throughout the year. As Rav Nachman said, “It is a great Mitzva to be in a state of joy at all times.” This includes how we observe Mitzvot, and our general state of mind.

Proper Roof Material

There is a technical law connected with the construction of a Succah, that needs clarification. This a specific law related to the roof of the Succah, known as “Schach.”

The rule is that we may not use anything that is מקבל טומאה, capable of becoming defiled. This might seem strange since the rules of purity and impurity are not applicable without the Beit Hamikdash.

Nevertheless, this does apply today in connection with our Succah construction. When we speak of something capable of being defiled, we refer to a completed vessel or כלי. In theory, a completed item could become טמא, if there was a vessel.

A good example of this would apply to someone who wanted to use a completed chair or table as Schach. Since it is a completed item, it cannot be used as part of the roof.

However, if one took apart the table or chair, it no longer has the name of כלי, or completed vessel. The wood fragments that once were a part of the table or chair, are now permitted to be used as Schach as they are no longer מקבל טומאה.

I realize this is a very technical point I am making, but this term of מקבל טומאה is thrown around a lot regarding Succot laws, and many do not understand it. Hopefully, this will clarify matters.

Holiday of Mitzvot

The holiday of Succot is the holiday that is known as the one filled with Mitzvot. It surpasses Pesach and Shavuot with the number of commandments possible to observe.

These Mitzvot are divided up into different categories. It is very clear that two of the Mitzvot are directly of a Torah origin. The Torah clearly gives the command to dwell in a Succah for seven days.

Similarly, the Torah is clear that we are to take a citrus fruit known as the “Etrog.” In addition, the Torah is clear that we also take a palm branch with myrtle and willow branches. These make up the ארבעה מינים? ץ, or Four Species.

The ceremony of water libations accompanied with great celebration, known as שמחת בית השואבה, falls under the category of Halacha L’Moshe Misinai, given directly from Moshe Rabbeinu on Mount Sinai. This means it has the status of a Torah law even though not written explicitly in the Torah.

The taking of the willow branches on Hoshana Raba, the seventh day of Succot is a Mitzva that has its origins in the prophets. This gives it the status of “Asmachta,” a very strong rabbinic law.

The final command that is unique to Succot is the obligation to rejoice, ושמחת בחגך. There is no similar command on Pesach or Shavuot. The observance of the abundant Mitzvot of Succot, makes “rejoicing,” that much easier.

Viduy

The Rambam in Hilchot Teshuva explained that the essence of the Mitzva of repentance, can be summed up in one word, וידוי, confession.

The idea of expressing a desire to affect change comes with an admission of our wrongdoings. We must verbalize the exact transgression that needs to be fixed. This applies both regarding sins between man and G-d, as well as sins between man and man.

Often it takes a great deal of courage to say those three words, “I was wrong.” It shows humility and a recognition that something needs to be fixed.

Probably the most moving part of the Temple service on Yom Kippur was when the masses heard the Kohein Hagadol doing Viduy three times. He confessed the sins of his family, the sins of all of the Kohanim, and the sins of the House of Israel.

He did this with intense purity as he uttered the holy Name of G-d, in the process. The people were so moved that they spontaneously fell on their faces.

Our Yom Kippur service consists of ten Viduys, beginning with the Mincha prayer before the fast. We beat our hands to our chest as we list a variety of transgressions we may have committed during the year.

On the subject of stealing, I often ask my young grandchildren if they are guilty of being a “sleep Ganav.” Were they guilty of taking away someone’s sleep by being noisy and inconsiderate. They have stolen their sleep, making them a “sleep Ganav.”

Teshuva means Viduy according to the Rambam. It is particularly important to ask forgiveness from our friends and loved ones before Yom Kippur.

Someone asked a rabbi if he needs to ask forgiveness from his wife. The rabbi’s answer, “No, you have to beg!”

We are grateful that we are given this holiest day of the year to do some serious soul searching with a resolve to do better. May we all be inscribed and sealed for a very Happy New Year.

Prayer of Purity

There is a prayer found in most Machzors, called תפילה זכה, the Prayer of Purity. Ideally, it should be said before Kol Nidrei, but it can also be said after the evening services of Yom Kippur.

It is a special prayer because it creates a kind of dialogue with Hashem, and becomes very personal.

It expresses that we have taken upon ourselves the obligations of the day in refraining from eating and drinking, as commanded by the Torah.

It is also an expression of remorse that we could have done better, and we allowed ourselves to be careless and negligent in the observance of Mitzvot throughout the year.

It acknowledges that Yom Kippur can only atone for sins between man and G-d. One must make things right in his dealings with his fellow man.

This is a petition before Hashem where we say, “My heart inwardly grieves for there is hardly a pious man on earth who does not commit misdeeds.” And it goes on, “I offer supplications before You, that You bestow mercy upon us. I hereby extend total forgiveness to all who have wronged me. Let no one be penalized because of me.”

The prayer expresses deep remorse and resolve to do better.

It is a fitting way to get into the mood of Yom Kippur, with the realization that our fate is entirely up to G-d. It is definitely worthwhile to try to find the time to say this very meaningful prayer of תפילה זכה.

Yom Kippur in the Temple

The celebration of Yom Kippur was very different during the time of the Beit Hamikdash. There was a situation of the convergence of the holiest day of the year, in the holiest land in the world, in the holiest city, to the holiest building, and the holiest person, the Kohein Hagadol.

The peak of the day came when the High Priest entered the Holy of Holies, only on Yom Kippur. The intense level of holiness influenced the entire nation.

The real focus of the day was on the Kohein Hagadol. He went through a week of preparation for this great day. Most of the Temple service was done by him.

Possibly the most impressive moments of the day were when the entire congregation witnessed the Kohein Hagadol doing his confessions. He confessed for himself and his family, and the remainder of the Kohanim, and the rest of the Jewish people.

What made the confession so special was hearing the High Priest utter the holiest name of Hashem in absolute purity. When the congregation heard this, they were so moved that they spontaneously fell on their faces because of this high level of holiness.

We read this description in the Musaf service of Yom Kippur. This is called the Avoda service. We bow four times as we describe all that went on in the Beit Hamikdash.

We should make an effort to pay closer attention to this very moving description of the Beit Hamikdash. May we soon see the rebuilding of the Third Temple, speedily in our time.

Arrogance of the Nations

The end of the Shira that makes up Parshat Ha’azinu, speaks of how Hashem viewed the nations of the world.

Moshe explained that when the people turn away from G-d, He will send various nations to be His messenger in executing punishment for their sins. These nations are merely pawns sent for a specific mission.

Moshe predicts that these nations will foolishly feel that they were victorious against the Jewish people because of their great skill as warriors. They will arrogantly gloat over their victories, which will not bode well for them.

The arrogance of the nations that do battle with Israel, will anger Hashem far more than the sins committed by His people.

As a result, the nations of the world, are going to falll very hard. This would not have happened, had they realized that they were messengers of Hashem. Could they be so foolish to believe that they could defeat G-d’s chosen people had He not allowed this to happen.

Moshe explained that the fall of the enemies of the Jewish people, would not all happen at once. But history will prove that any nation that has risen up against the Jewish people will fall.

It is amazing that our current enemies fail to learn this lesson. They are blinded by their hatred, and they want to believe that they will have a different fate than all those who came before them. They will not succeed as the G-d of Israel will never forsake us. This was Moshe’s prediction and it certainly has come true.

The Shira

Moshe Rabbeinu gave his final warning to the people in the form of a שירה, a song. This is the structure of Parshat Ha’azinu.

He asks that the שמים, the heavens act as his witness that everything he is telling them will come true in due time.

He makes it clear that the key to the survival of the Jewish people, is their adherence to Torah and Mitzvot. He reminds the people that the punishment that they might suffer, is very severe. However, Hashem would prefer that His people not suffer tribulations. It would be far better if they would do Teshuva.

Moshe also makes it abundantly clear that Hashem is perfect in executing justice.

It is possible for man to be corrupt, accept bribes, and show favoritism towards those who do not deserve it. This is not possible when discussing the Master of the Universe.

He is perfect in every way. Every Mitzva is justly rewarded, and every sin is recorded and does not go unnoticed. It is possible that suffering and difficulties are the prerequisite for meeting Olam Haba.

This is not a reflection on something that does not seem to be fair. This is not possible according to the justice that only Hashem truly understands.

We need to be confident that in the end, people will be treated as they deserve to be treated.

This is the essence of the “song” that Moshe gave over to the people. We must believe that if we heed its words, it will be good for us.

He Should Have Listened

The Fast of Gedalia was decreed to commemorate the assassination of Gedalia Ben Achikam, perpetrated by Yishmael Ben Netania, on the instigation of the King of Ammon.

As a result of Gedalia’s death, the final vestiges of Judean autonomy after the Babylonian conquest were destroyed.

Many thousands of Jews were slain, and the remaining Jews were driven to final exile.

The sad part of the story is that the assassination could have been averted, had Gedalia taken the warnings seriously. He simply brushed aside the impending danger and refused to believe that one Jew would rise up against another.

We see in this instance, the terrible tragedy that came about from not listening to the warning. Throughout history, there were many situations where Jews were warned of impending danger, and they chose to stick their heads in the sand and not listen. They paid an extremely heavy price for their stubbornness.

Sadly, we are again in a situation where there are serious warnings to Jews all over the world that they are not welcome. It is a disgrace to see the Jews of New York kissing up to their mayor, foolishly thinking that his true feelings will somehow go away.

This is the time of year we are to wake up and return to our Jewish roots. This includes learning the lessons of history. When there are warnings to our safety and well being, take these warnings seriously. Anti-Semitism is not going away. It is getting worse.

We must not be like Gedalia and be grateful that this time we have a place where we can go, and we are wanted. Israel has open arms to welcome home all Jews. Wake up! Come home! And take the warnings seriously.

He Should Have Listened

The Fast of Gedalia was decreed to commemorate the assassination of Gedalia Ben Achikam, perpetrated by Yishmael Ben Netania, on the instigation of the King of Ammon.

As a result of Gedalia’s death, the final vestiges of Judean autonomy after the Babylonian conquest were destroyed.

Many thousands of Jews were slain, and the remaining Jews were driven to final exile.

The sad part of the story is that the assassination could have been averted, had Gedalia taken the warnings seriously. He simply brushed aside the impending danger and refused to believe that one Jew would rise up against another.

We see in this instance, the terrible tragedy that came about from not listening to the warning. Throughout history, there were many situations where Jews were warned of impending danger, and they chose to stick their heads in the sand and not listen. They paid an extremely heavy price for their stubbornness.

Sadly, we are again in a situation where there are serious warnings to Jews all over the world that they are not welcome. It is a disgrace to see the Jews of New York kissing up to their mayor, foolishly thinking that his true feelings will somehow go away.

This is the time of year we are to wake up and return to our Jewish roots. This includes learning the lessons of history. When there are warnings to our safety and well being, take these warnings seriously. Anti-Semitism is not going away. It is getting worse.

We must not be like Gedalia and be grateful that this time we have a place where we can go, and we are wanted. Israel has open arms to welcome home all Jews. Wake up! Come home! And take the warnings seriously.

Akeidat Yitzchak

The Torah reading for Rosh Hashanah begins with Sarah being remembered on this day, as she was blessed with a son, Yitzchak, at the age of ninety.

The reading for the second day is the story of the binding of Yitzchak, known as “Akeidat Yitzchak.” This incident is seen as one of the greatest acts of Messirut Nefesh, giving over one’s soul, in the service of Hashem.

There were numerous Jews who gave their lives sanctifying the Name of G-d, but this incident stands out as being unique.

It is likely that the reason for this is that the request made of Hashem, was absolutely contrary to what Avraham was promised.

He was told in no uncertain terms that Yitzchak was the son chosen by G-d, to carry on the teachings of his father. Now he was being told to offer this same son as an offering.

Despite the obvious contradiction, Avraham did not question Hashem in any way. The same could be said for Yitzchak, who was thirty-seven years old at the time.

It was this absolute faith and trust in Hashem that stood out and made this episode so special.

We are to learn from this and recognize that the demands in being a Jew are not always that logical or simple. Our faith demands that we do what is expected of us whether we understand it or not.

There is a prayer that we say every morning after reading the story of the Akeida. We ask Hashem to treat us as Avraham did. Just as he conquered his feelings of compassion towards his son, in order to fulfill His will, so should Hashem conquer His anger towards us, and treat us beyond the letter of the law with kindness and mercy.

This was what made Akeidat Yitzchak so special. And may our daily prayer after the Akeida be fulfilled as we enter the new year. Shana Tova.

Truth and Peace

There are two terms that work hand in hand, and are a very integral part of the Teshuva process. They are אמת, truth, and שלום, peace.

The desire of every human being is to reach a level where he feels happy with peace of mind. To achieve this goal, it must begin with an urgency for truth.

This begins by being honest with oneself. This takes a certain degree of courage to admit one’s own shortcomings. There must be a recognition of areas needing improvement. A big problem today is lack of motivation. One must recognize the need to push himself to do more.

It also includes working on character traits such as anger and jealousy, and giving in to pampering ourselves too much. We need to be honest about these areas needing improvement.

In addition to the above, we have to be careful not to lie or pretending to be sincere when we are not. Our greatest leaders would sacrifice everything, rather than be involved with any kind of falsehood.

When one has principles that he is not willing to compromise, this is a form of seeking truth. He cannot be bought with flattery or money. He is defiant in standing up for what he believes and he does not rationalize.

When one is truthful in all these areas, and he works hard to achieve the truth, Shalom will come his way.

My rebbe used to ask how we would like to sit on a chair. If we know that we are sincere and uncompromising, we will sit comfortably on that chair. But if we know that we are fake and completely selfish, but put on a show so that others will get a good impression of us, the chair will feel like “pins and needles.” We will have trouble living with ourselves.

This is really a Teshuva message. If we do what is asked of us in diligent manner, we will achieve real Shalom, and real peace of mind.

Rambam’s Hilchot Teshuva

In the section of the Rambam known as Hilchot Teshuva, the laws of repentance, Maimonides adds certain basic principles of faith that we are supposed to have.

He tried to explain the concept of free will. We are responsible for our actions and cannot blame what we do on anyone but ourselves.

He demonstrated an awareness of the age old question of having free will, despite Hashem being all knowing. It is not an easy question to answer. The important thing is to accept that we have free will.

He addressed the concept of reward and punishment. We are accountable for our actions and everything is written down. Ultimately, there is absolute justice and nothing is overlooked.

The Rambam also clarified the concept of Olam Haba, the World to Come. That is the world of truth and that is the place where rewards for our Mitzvot takes place.

As part of our Teshuva process, it is important to know that a perfect place that is all good and sacred, awaits those who keep the commandments.

In a way, Hilchot Teshuva is a self contained book. It addresses much more than simple repentance. It explains clearly why repentance is necessary, and gives us a glimpse of what awaits the righteous and the wicked.

It is studied extensively during this period of the year, and serves as a great motivator to do the right thing and return to Hashem.

Introspection

We are entering a difficult time of year. The theme that we will be hearing over and over again, is the need to do Teshuva, return to G-d.

It does seem kind of redundant because we hear this year after year. Yet, we are supposed to find it within ourselves to try to do better, and sincerely ask for forgiveness for our transgressions.

The Rambam has a little bit different approach to this Teshuva situation. He emphasizes a different aspect of this Mitzva. Instead of focusing how we have sinned against man and G-d, we should focus on ourselves.

The introspection that we need to do is about our own character flaws. Just as we need to do Teshuva for wrongful actions, we need to repent for our own shortcomings.

The Rambam gives examples of such flaws. We must overcome our tendency towards anger and jealousy. We must correct the strong feelings of hatred that we might have for our fellow Jew.

We should overcome the desire for honor, and the accumulation of money, and our lust for food and physical pleasures.

We need to work on these character flaws first, for if we overcome them, the actual sins will fall away as well.

We are always meant to be in a state where we are working at self improvement. This stays with us until we leave this world. HaShem gives us the High Holidays, also known as the Days of Awe, so that we are awakened a little bit more and our awareness for the need to do Teshuva is that much stronger. No matter how great the individual, there is always room to being even better.

Introspection

We are entering a difficult time of year. The theme that we will be hearing over and over again, is the need to do Teshuva, return to G-d.

It does seem kind of redundant because we hear this year after year. Yet, we are supposed to find it within ourselves to try to do better, and sincerely ask for forgiveness for our transgressions.

The Rambam has a little bit different approach to this Teshuva situation. He emphasizes a different aspect of this Mitzva. Instead of focusing how we have sinned against man and G-d, we should focus on ourselves.

The introspection that we need to do is about our own character flaws. Just as we need to do Teshuva for wrongful actions, we need to repent for our own shortcomings.

The Rambam gives examples of such flaws. We must overcome our tendency towards anger and jealousy. We must correct the strong feelings of hatred that we might have for our fellow Jew.

We should overcome the desire for honor, and the accumulation of money, and our lust for food and physical pleasures.

We need to work on these character flaws first, for if we overcome them, the actual sins will fall away as well.

We are always meant to be in a state where we are working at self improvement. This stays with us until we leave this world. HaShem gives us the High Holidays, also known as the Days of Awe, so that we are awakened a little bit more and our awareness for the need to do Teshuva is that much stronger. No matter how great the individual, there is always room to being even better.

Always Room For Teshuva

Chapter thirty of the Book of Devarim is known as the chapter of Teshuvah, the returning to Hashem.

It speaks of the physical return of the Jewish people from the four corners of the earth, as well as the spiritual return. It speaks to the individual Jew, and to the nation as a whole.

Moshe encourages the people by telling the people that this Mitzva is not in the Heavend. It is not something that is far away from you. On the contrary, it is very near to you, if you would only seek it out.

People must never feel that they are in a hopeless situation and they have strayed too far from Judaism, where they can never come back. Hashem lives the Baal Teshuva a very special status for having the courage to make necessary changes in his life.

Hashem is extra generous with us by designating a specific time of year, where He is closer to us and is awaiting our return.

This is the purpose of the Selichot prayers said in the month of Elul and the holidays of Rosh Hashanah and Yom Kippur as a time of return.

It is clear that the Jewish nation are in a process of return. We can feel so much more spirituality in our sacred Land of Israel. Let this be a continued time of return for individuals and the entire nation, and may we all be blessed with a happy and healthy New Year.

Surrender

There is an important term used in the Mussar books that describe how we are to serve Hashem. We are to do it with הכנעה, which means, surrendering to G-d.

We accept that we are fully prepared to becoming true servants of Hashem. Whatever happens in our lives, our “Hacna’ah” allows us to realize that everything is because of Hashem’s love for us.

Moshe Rabbeinu also alluded to this idea when he said, “That which is hidden is for Hashem.” He is reminding us that Hashem’s ways and considerations are not within our capacity to understand. We must accept everything with love.

King David also mentioned this idea of surrendering to G-d when he wrote, השלך אל ה׳ יהבך, “Throw your load upon Hashem.” This allows us not to worry as we place our lives in Hashem’s hands.

Getting to this point if real הכנעה takes a great deal of work. The effort is well worthwhile. The benefits are enormous as we live our lives with the constant recognition that we have submitted ourselves to Hashem. It will create the joy and peace of mind that we all seek.