רבינו בחיי

This year I’ve decided to learn the commentary of רבינו בחיי of Spain. He lived roughly seven hundred years ago and he was a student of the Rashba.

Rabbeinu Bechaye’s commentary included the four methods of interpretation: פשט, simple interpretation, רמז, that which was learned by hints, דרש, learning things through seeking things out, and סוד, the secrets of Torah. All four are incorporated in his commentary, making it difficult to understand.

We will do our best this year to glean from the wisdom of this great Torah sage.

Legend has it that the commentary of רבינו בחיי would have never been uncovered if not for one of the Anussim (those who practiced Christianity on the outside during the Inquisition and Judaism in private) who decided to stop the charade and not be ashamed of his Jewishness. As a result, he stumbled upon the original transcript of Rabbeinu Bechaye and revealed it to the world.

Torah Study

Shana Tova. A greeting at this time is חורף טוב, a good winter. Today we celebrated the completion of the Torah. This coming Shabbat is פרשת בראשית, when we start the Torah again.

When the sixth day of creation was completed, the Torah refers to it as יום השישי with an extra ה at the beginning of the word.

Our commentators explain that this ה refers to חמשה חומשי תורה, the five books of the Torah. Creation would not have been worthwhile without the Torah.

We are to appreciate this incredible gift that we Jews live by. The Torah is the source for that which is meaningful in this world.

Rabbi Soloveitchik described the magical effect that intense Torah study has on an individual.

“The Torah becomes absorbed into one’s very being. His personality, purified by his study, combines with sanctified inspiration. A mysterious intuition becomes a source for creativity.”

There is definitely something so special about Torah study when studied with great Kavana. Let this year be one where we all increase our study and love for Torah.

More on Kohelet

Shavua Tov. Moadim Lesimcha. I heard several comments today regarding Kohelet and what a depressing book it is. Actually, Chazal also had some debate as to whether or not this book should be part of Tanach.

It was felt that the whole book was worthwhile because of the last Pasuk that spoke of fear of Heaven כי זה כל האדם, for that is what is worthwhile to man.

The idea here is that יראת שמים is critical to the way that man must function. Life and worldly pursuits are futile if they are not accompanied by יראת שמים.

“There is nothing new under the sun,” is true in the sense that human nature does not really change. But what is “above the sun”, meaning the עולם הרוחני, the spiritual world, is that which makes life meaningful.

People cannot find true happiness if they are not heavily involved in spiritual pursuits. And when these pursuits include strong יראת שמים, then life suddenly becomes most fulfilling.

Kohelet

This Shabbat is שבת חול המועד. We read the book of Kohelet written by Shlomo Hamelech.

Since Succot is also known as חג האסיף, the Holiday of Gathering, Chazal felt it important to read this book to help get a good perspective on life.

We must not be bribed by focusing on material gains as they are fleeting pleasures. The joy from spiritual pursuits is much more permanent and long lasting.

Rabbi Doctor Avraham Twerski, a Torah scholar and psychiatrist, spoke of the importance of having goals as a reason for living. Shared goals cement a marriage. And as long as one has goals and a purpose, he has the motivation to move forward.

Reading Kohelet and reflecting on life is another aspect of Succot that prepares us for the coming year.

Succot and Humility

Rav Shlomo Mann זצ״ל, wrote about the idea of the אושפיזין, our esteemed Succa guests. We invite each of these unique figures each night of Succot.

Rav Mann felt that the attribute common to our seven guests was ענוה, or humility. Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David, all possessed this important character trait.

Truly humble people are very uncomfortable around בעלי גאוה, haughty or conceited individuals. They have a low tolerance for those who feel they can compete with Hashem.

If we would like these saintly individuals to visit our Succa, then we also need to act with humility. If there is strife and bad Midot, the holiness will distance itself from us. This is another important Succot lesson.

Simcha

One of the names of Succot is זמן שמחתינו, the time of joy. שמחה is a very powerful emotion and is a prerequisite towards achieving greater spiritual heights.

It is told that the Prophet, Yona Ben Amitai, of whale fame, felt the שכינה, Divine Presence, rest upon him when he participated in the festivities of the שמחת בית השואבה in the Beit Hamikdash.

The Rambam clearly wrote that in order to achieve prophecy, the prophet had to elevate himself with music, to raise his spirits. Once he was in a state of joy, he was able to communicate with Hashem.

In Chassidut, they speak of שמחה as a powerful tool in not only overcoming sadness, but even sickness. So we see that Succot is showing us how it really is a Mitzva to always be בשמחה.

Twenty Amot Succa

Moadim Lesimcha. One of the Halachot related to Succa, is that a Succa that is higher than twenty Amot ( about thirty-five feet ) is פסולה, not valid.

There are two reasons given for this Halacha. The first is that twenty Amot is considered more of a permanent dwelling. The Succa was meant to be a דירת ארעי, a temporary dwelling.

The second reason is that the Torah says, למען ידעו דורותיכם, in order that the future generations know that Hashem prepared Succot for us in the desert. A twenty Amot Succa is not adequately perceived by the eye.

The ultimate purpose in either case is to recognize Hashem’s abundant kindness and our complete dependence upon Him. This is the message of Succot.

Succot and Clouds of Glory

Shavua Tov. There is a direct connection between the Succa and the ענני הכבוד, the Clouds of Glory, in the desert. On Rosh Hashanah, the Haftarah praised the faith of עם ישראל for following Moshe and Hashem in a barren wilderness.

This faith was rewarded by the protection provided by the ענני הכבוד. Some commentators say that these clouds literally enveloped the Jewish people on all sides. They were not harmed by dangerous animals and they were able to feel how Hashem was watching over them.

This was the message of Succot. It is a time when we reflect on that which is permanent and that which is temporary. The Succa reminds us how fragile we all really are. Our hope and strength depends on our closeness to G-d.

This is what Succot and the ענני הכבוד teach us. We will succeed if we put our faith completely in Hashem. Chag Sameach

פרשת האזינו

This Shabbat we read פרשת האזינו. It is read as a שירה, a poetic song, describing the covenant between Hashem and the Jewish people.

Moshe Rabbeinu asks that the Heaven and Earth act as witnesses to this special relationship. Rabbi Soloveitchik describes Heaven and Earth as representative of the laws of nature.

The Rav notes that it is a paradox how the world accepts the laws of nature as G-d ordained. Physicists are forced to acknowledge that there is a plan and purpose to the world that can only be attributed to G-d.

Yet, when it comes to moral laws, the world has difficulty in accepting them. It is the same G-d that gave the laws of nature who also gave the world morality.

It was understood that the Seven Noachide Laws were meant to create functioning societies where there were boundaries as to how a human being should behave.

Moshe Rabbeinu is using האזינו to call out to the world to believe in the G-d of Nature as well as the G-d of Morality.

The Blessing of High Priest

Moadim Lesimcha. One of the beautiful Yom Kippur prayers was the request made by the כהן גדול after successfully completing the Temple service.

He requested that this be a year of abundant blessings and good decrees. It should be a year of prosperity with successful crops. It should be a year with adequate rainfall. Our women should have smooth and easy pregnancies and birth. It should be a year of peace where we are able to walk proudly and upright. We should be forgiven for all of our sins. And Israel should be independent without needing the assistance of any other nation.

May all of the כהן גדול’s requests come true for all of כלל ישראל. Gemar Chatima Tova!

Between Man and Man

Chazal make it very clear that Yom Kippur atones only for sins that are בין אדם למקום, between man and G-d, and not sins that are בין אדם לחבירו, between man and man.

In order for us to truly clean our slate, we must ask forgiveness for people that we may have hurt in the past. We would not want others to be dwelling on the pain we may have caused them.

It is difficult for us to have to confess our wrongdoings to Hashem. But it may even be more difficult to have to say we are sorry to another individual.

Perhaps an even higher level would be to be able to forgive those who have wronged us and they did not ask us for forgiveness. Despite their bad behavior, if we can find it in our hearts to forgive them anyway, it brings us great merit.

Yom Kippur is meant to be a day of atonement and forgiveness for all of כלל ישראל.

And, if I insulted or hurt any of you in any way, please forgive me. גמר חתימה to all.

Repentance Out of Love

The Ashkenazi Chief Rabbi David Lau, gave a clear explanation of the difference between תשובה מאהבה, repentance out of love, and תשובה מיראה, repentance out of fear.

With תשובה מיראה, one’s sins are transformed to שגגות, as if he did them unintentionally, but the sins are still there. With תשובה מאהבה, the sins are transformed into merits. The sins are viewed as Mitzvot.

Rav Lau explains that one who acts out of fear, is afraid of punishment. He is not necessarily remorseful of his past transgressions. While the one who has now acquired love of Hashem acts on this love and he is very remorseful. This is the reason for such a dramatic difference in results.

May we all be זוכה to do תשובה מאהבה, and may all of our sins turn into Mitzvot.

Hakel and Yom Kippur

Shavua Tov. Today’s Parsha spoke about the ceremony known as הקהל, Hakel, that was done once in seven years on the Succot following the Shmitta year. ( We just began year four of the seven year cycle.)

The king read the major portions of the Torah and all of Israel were invited to attend. Even small children were encouraged to come to the Beit Hamikdash.

Rabbi Soloveitchik felt that this was compensation for not being able to be in the Temple on Yom Kippur. The Rav claimed that only the Kohanim and elite were allowed to be in the Temple courtyard witnessing the holy service of Yom Kippur by the כהן גדול.

The highlight of this service was hearing the שם המפורש, the ineffable name of G-d being uttered by the High Priest on the holiest day of the year.

It is not clear if those outside of the Temple actually heard this or not. But logistically, all of עם ישראל could not fit in the Temple.

The holiness was certainly felt all over Israel. But the actual entrance to the Temple was once in seven years. Perhaps this seems a little unfair. This made me understand and appreciate how Chassidut was founded to make everyone feel that they have a part in כלל ישראל.

הסתר פנים

The concept of הסתר פנים is mentioned in פרשת וילך. This refers to Hashem hiding His face, so to speak. We know that Hashem is always there running the world, but there are times when He is hidden. This is הסתר פנים.

Rabbi Soloveitchik wrote that the Holocaust was a period of הסתר פנים for the Jewish people. The State of Israel represented an end to Hester Panim.

The Rav explains this concept further. Hashem brings justice to the world either by מידת הדין, strict judgement, or Hester Panim. The latter is worse.

A child is able to handle a reprimand or punishment. However, rejection is unbearable. When a parent refuses to speak to his child and wants nothing to do with him, the child experiences a horrible void and pain.

The same is true of עם ישראל during periods of such rejection from G-d. Thankfully, when we now call out to Him, Hashem hears our prayers. The Shechina, Divine Presence, has returned to Israel along with 6,600,000 Jews. No more Hester Panim. The גאולה is imminent! Shabbat Shalom

עשרת ימי תשובה

The Rambam in הלכות תשובה, sums up the importance of עשרת ימי תשובה, the Ten Days of Repentance. He says the following: “Although Teshuva and crying out to Hashem, is always good for the world, during the ten days between Rosh Hashanah and Yom Kippur, it is especially effective at this time. One who does call out to G-d during this time, is answered immediately. This is confirmed by the Prophet Isaiah when he says, דרשו ה׳בהמצאו, seek out Hashem, when He is found. This shows that this period is a most auspicious time for repentance.

The Rambam goes on to explain that this applies to an individual. But a צבור, an entire community, that does collective Teshuva, will likewise, receive an immediate positive response. The emphasis of the Pasuk regarding a צבור, is בכל קראינו אליו, when we all, collectively, call out to Him.

Our focus at this time should be both an individual and collective Teshuva on behalf of ourselves and all of כלל ישראל.

Fast of Gedalia

Shana Tova. Tomorrow is צום גדליה also known as the “Fast of the Seventh Month.” It really has nothing to do with Rosh Hashanah and Yom Kippur in a direct way.

The fast commemorates the assassination of Gedalia Ben Achikam by another Jew named Yishmael Ben Netanya. This murder took place on Rosh Hashanah but we fast on the third of Tishrei.

Gedalia was granted a small area to govern in a place called Mitzpa, after the destruction of the First Temple. Many Jews who had fled to Moab, Edom, and Ammon, returned to Israel.

The king of Ammon was not happy that some of his citizens left his kingdom. He hired Yishmael Ben Netanya to assassinate Gedalia.

After this tragedy of one Jew rising up against another, there no longer was a significant Jewish presence until the Second Temple was built. The Rabbis decreed that an annual fast be observed to mourn for the destruction of the Temple.

Fasting at this time, also allowed us to focus on the seriousness of the Ten Days of Teshuva.

Hashem is King

Shavua Tov and Shana Tova. The theme of Rosh Hashanah is acknowledging that Hashem is King of the Universe. It is necessary that we establish this before we can begin asking for forgiveness for our sins.

It needs to be abundantly clear that we understand our place in relationship to G-d. The prayers for Rosh Hashanah repeatedly mention that it is our sincere desire that ומלוך על כל העולם בכבודו, that Hashem reigns the world with His glory.

In today’s world, this idea is badly needed to be adopted. It is clear that in societies or philosophies that negate Hashem’s influence, they are without limits and they crumble. Belief in G-d clearly makes the world a better place. This is why we end the עלינו prayer with ביום ההוא יהיה ה׳אחד ושמו אחד. May that day come soon!

לשנה טובה תכתבו ותחתמו

כי קרוב אליך הדבר

There is a Pasuk in this week’s Parsha that says, כי קרוב אליך הדבר, that the matter is very close to you. Moshe Rabbeinu is speaking about Teshuva and the ability to come close to Hashem. He says that it’s not an insurmountable task to achieve this.

Rabbi Soloveitchik suggested that there should be a fourteenth אני מאמין that would say the following: I believe with perfect faith that the Torah given to us is to be observed, realized, and fully carried out in every place and at all times; even in every technological situation. This אני מאמין rejects the notion that Judaism needs to be improved.

When we say the Torah is close to you, it means that Torah is not found among the arrogant. Humility is the precondition for learning. It means awareness of ignorance and the need for self-criticism.

Moshe’s message is that G-d gave us the perfect Torah applicable for all times. It is easily available to us if we humbly seek out its truth and allow it to shape us. Shabbat Shalom

מסורת

This week’s Parsha is נצבים. The word, נצבים, means, standing. Moshe tells the people before his death that they were standing before Hashem in a unique covenant.

Unlike the covenant on Mount Sinai that was more of an oath, the נצבים was a covenant for all generations. The Pasuk says כי את אשר ישנו פה as well as ואת אשר איננו פה. This commitment to Hashem applied to those who were physically there with Moshe, as well as those who were not there.

In other words, this was the moment that our ancestors also committed future generations to the Torah given by Moshe Rabbeinu. We must see ourselves as the carriers of this obligation. We are to take it seriously and see it as our duty to teach it to our children and grandchildren.

This is what is known as the מסורת, tradition, that is the major reason why we survived as a people for nearly two thousand years of Galut.

Kol Nidrei-Annusim

The Kol Nidrei prayer on Yom Kippur, is one of the most solemn prayers of the High Holiday liturgy. We are unable to enter the fast, without having our vows nullified.

Our complete slate is meant to be wiped clean on this holiest day of the year. In addition to praying for forgiveness for our sins, we also ask to be forgiven if we inadvertently made unfulfilled vows.

We begin this prayer by asking for permission to pray with the עבריינים, or transgressors. This is a highly unusual way to begin a prayer.

The ספר התודעה explains that this line was inserted from the period of the Annusim in Spain. These were Jews who practiced Judaism in private, while pretending to practice Christianity in public. They did this to save their own lives. They only came out of hiding on Yom Kippur.

Their choice of survival was not approved by the entire Jewish community. Therefore, permission was requested to pray with the עבריינים, the Annusim, when Kol Nidrei was recited.