High Priest on Yom Kippur

Shavua Tov- As I prepare for the mindset of Yom Kippur, with the sound of insane demonstrators in the background, I try to focus on the scene in the Beit Hamikdash, on this holiest day of the year. I try to visualize standing in the courtyard of the Temple, transfixed, as I get a glimpse of the Kohein Gadol performing his Temple service. As Rav Bigon of Machon Meir, often explains, it is a convergence of the holiest day of the year, in the holiest place on earth, with the service led by the holiest man on earth. There were no chairs in the בית המקדש, and people stood for hours, in a deep meditative state. The highlight of the day was hearing the High Priest do his וידוי, confession, three times, using the sacred, ineffable name of Hashem. Upon hearing this, the masses of people spontaneously bowed, in reverence, upon their faces. Try to keep this image of holiness in your heads as we ask for forgiveness on Yom Kippur. And may we all be written and inscribed for a happy and healthy New Year. I ask for a מחילה if I offended anyone with anything written in my Dvar Torahs this past year.

שירת האזינו

This week we read פרשת האזינו, on this special Shabbat known as שבת שובה. It is more common for האזינו to be read after Yom Kippur, but this is an unusual year on many levels. When Moshe referred to the “שירה”, he was referring to the song of האזינו. Moshe recommended that if ever troubles come upon Israel, recite this שירה of האזינו, to get strength and encouragement. Many important ideas are alluded to in this song. It expresses Hashem’s special love for the Jewish people. It also contains a promise that the גאולה, redemption, will eventually come. The שירה of האזינו expresses the contempt that Hashem has for the nations of the world. They were sent to exact punishment to the Jewish people for their sins. But they gloated in an arrogant manner that it was their own strength that gave them dominion over Israel. Hashem promises that they will fall very hard for such arrogance, and He will cause the Jewish people to rise again. It is clear why שירת האזינו provided so much strength during difficult times.

באשר הוא שם

The Yalkut Shimoni relates the details of the dialogue between the angels and Hashem, when seventeen year old Yishmael was dying of thirst. The angels begged Hashem not to revive Yishmael because of what his sons would do to the Jewish people in the future. They were referring to a specific incident rather than the general suffering over the years by the Muslims. The incident they referred to was when the Jews went into exile after the destruction of the First Temple. The Jews begged their cousins, the Yishmaelim, for water, as they left their beloved land, and they refused. The angels said, “You are giving water to the one whose children will cause your children to die of thirst!” Hashem’s answer was that a person is judged as he is at this moment (באשר הוא שם). He is not judged for what he might do in the future, but all depends on his present status. One must never feel that he is beyond hope. Teshuva is available to everyone. This is the Chessed that Hashem does with us by giving us the ימים נוראים, Days of Awe, as a time of reflection, forgiveness, and coming close to Him. We must seize this opportunity and clean our slate. May we be blessed with a גמר חתימה טובה.

בתוך עמי אנכי יושבת

The story of the Prophet Elisha and the Shunamite woman, allegedly took place on Rosh Hashanah. The Shunamite, according to commentators, was the widow of the Prophet Ovadia. She prepared a special room for Elisha that had a bed, table, and lamp. On Rosh Hashanah, Elisha asked her if there was anything he could do for her, in order to show appreciation for her kindness. She answered, בתוך עמי אנוכי יושבת, “I dwell among my people.” The simple explanation was that she is fine and not in any need of assistance. The deeper answer was that her protection stems from her אהבת ישראל, that she consciously fulfills the Mitzva to love every Jew. This is a message of Rosh Hashanah that is not emphasized enough. We are meant to be in awe of the יום הדין, Day of Judgement. But a major component of receiving a favorable decree, is that we should begin our prayers with thoughts, concerns, and love for all of the Jewish people. We are one nation and, like the שונמית, we must fulfill, בתוך עמי אנכי יושבת.

Yishmael’s Teshuva

The Yalkut Shimoni tells an amazing story concerning Avraham Avinu and Yishmael. The Yalkut tells us that Avraham kept up a relationship with his older son, even when he was sent away at age seventeen. Avraham traveled to where Yishmael was living on two occasions. The first time, he was told by Yishmael’s wife that her husband wasn’t home. Avraham tested her by asking for bread and water. She refused. He told her by way of a hint to give a message to her husband. The hint was that Yishmael should get rid of this mean wife. Three years later, Avraham again came to visit. Again, Yishmael wasn’t home. This time, his new wife, Fatima, did offer bread and water. Avraham told her to tell her husband that an old man came to visit and blessed him with abundance. When Yishmael was indeed blessed, he did Teshuva. This whole Midrash was meant to explain how it was possible that Yishmael escorted Avraham and Yitzchak, to the Akeida. Very interesting.

Rachel Can Stop Crying

Shana Tova. The Haftarah for the second day of Rosh Hashanah is full of hope and encouragement. It comes from Jeremiah, Chapter 31. The Prophet reminds the nation that Hashem’s love for His people has never waned, throughout our long exile. Hashem will rebuild the House of Israel. He will gather the Jewish people from the ends of the earth, and bring them home to Eretz Yisrael. The land will again flourish and produce abundant crops. The same will be true of abundance in connection with our livestock. The peak of the Haftarah is the comfort given to רחל אמנו. Rachel is told that there is reward for her tears and longing to be reunited with her children. She is told to stop her crying as her children will return to their borders. Rosh Hashanah is meant to focus on the special bond between Hashem and the Jewish people. The Haftarah expressed this bond in a most moving fashion.

Don’t Take Teshuva Lightly

As Rosh Hashana approaches, we should now be in “Teshuva” mode. We should be well aware of what is at stake for ourselves and the rest of כלל ישראל. Last year at this time, none of us could have imagined the tumultuous year that we were going to experience. Thankfully, 5780 ended with a miraculous peace agreement between two of Israel’s Arab neighbors. It was as if the two brothers, Yitzchak and Yishmael, had made amends, after having been estranged for so long. And being that there are no real coincidences in Hashem’s world, we will read on the first day of Rosh Hashana, of the birth of Yitzchak, and Sara’s desire to keep Yishmael and his negative influences away from her new son. We must not take the subject of Teshuva lightly. We should try to do careful introspection, and work at coming closer to Hashem. And the Rambam adds that the most difficult Teshuva of all is changing our character flaws. Let us hope and pray that the coming year be one of good health and prosperity for all. Shana Tova.

Don’t Despair

The Torah would like us to know that we should never get to the point of despair and hopelessness. There are times when life can make it seem like we cannot cope. The idea of making changes and taking charge, might also look like an insurmountable task. The Pasuk says, לא רחוקה היא, “it is not far away.” And continues with כי קרובה אליך הדבר, “ but it is very near to you.” Built into the Torah, is the idea that that no matter how difficult the situation is, we can always start over, and make things better. This time of year, we are focused on the new beginning that Teshuva affords us. But we also have a fresh start when we get married or make Aliya. If we find ourselves deeply in debt, the Shmitta year, has all debts forgiven. (Our next Shmitta is 5782.) And we must also remember that ישועת ה׳ כהרף עין, “Hashem’s salvation can come like the blink of an eye.” This is a message for the High Holidays. Despite everything, we must never lose our hope and optimism. The future is bright! Trust in Hashem, and all will be well.

David’s Teshuva

Chapter thirty of the Book of Devarim, is one that focuses completely on the Mitzva of Teshuva. We are given a charge telling us that no matter how far we may have strayed, there is always the possibility to repent and mend our ways. The Netivot Shalom points out that the best example of a Baal Teshuva was King David. When confronted by the Prophet Nathan, he immediately accepted his guilt without making any excuses. David had thirteen years of suffering and guilt over the Bat Sheva incident. There is a line in the תחנון prayer that says, “Every night my bed was drenched with tears of remorse.” When David wrote, אל תשליכני מלפניך in תהילים, it was at a time when he felt cast aside by Hashem for his sin. He realized that our transgressions distance us from Hashem. He longed for that incredible feeling of Hashem’s closeness. Only תשובה could bring it back. It is unlikely that we will reach the spiritual level of King David, but we would do well, to follow his example.

הסתר פנים

There is a concept alluded to in פרשת וילך called הסתר פנים. It refers to the idea that there are times when it seems that Hashem is hiding His face. It becomes difficult to see Hashem’s Presence and we feel somewhat alone. In the Parsha, Hashem warns that if the people turn away from Hashem, He will hide His face. ( אנוכי הסתר אסתיר ). The Netivot Shalom claims that at some point in every person’s life, he feels that sense of הסתר פנים. He may be going through a difficult time due to financial problems, or the sickness of a loved one. The Torah is teaching us that it only “seems” as though Hashem is far away, but He is not. He is waiting for us to reach out to Him and He will be there to help us through these troubled times. It is like the story of the son who complains to his father that the father wasn’t there when he was needed the most. He says that when they walked together, there were always two sets of footprints. Now there was only one set, proving this alleged abandonment. The father tells the son that the reason for one set of footprints is that he carried the son during those times. That’s why only one set of footprints! We must never feel alone and abandoned. Hashem is there for all who call out to Him in truth.

Following What Is Right In One’s Own Eyes

Upon reading פרשת נצבים, it struck me how applicable Moshe’s warning to the people then, to our generation. The words, שלום יהיה לי כי בשרירות ליבי אלך, “All will be well with me when I follow that which is right in my heart.” Moshe says that such an individual who acts in this way, will not be easily forgiven by Hashem. This point is emphasized by Rabbi Elie Munk, in The Call of the Torah. He asks how is it possible that man could have the arrogance to believe that he is more capable of creating moral laws, than G-d Himself. Man is guided by his own biases and evil inclination. G-d is perfection, merciful, and righteous. Perhaps this is the reason why the Torah tells us that Hashem will not forgive such a person so easily.

Saw You At Sinai

Shavua Tov. Parshat נצבים begins with a charge from Moshe Rabbeinu, telling the nation how they are all standing before Hashem, accepting their special covenant. The Gemara in מסכת שבת speaks about the special holiness that existed at Mount Sinai. All of the damage of the venom of the Serpent was removed. Death had been decreed because of the evil Serpent, but it was rectified at הר סיני. For that brief moment, until the sin of the Golden Calf, all who stood at Sinai, witnessed the Divine revelation. The Gemara is telling us that when the Torah says, כולכם, “all of you,” it refers not only to those who were physically at Sinai, but every Jew who would ever be born in the future. And also included in those who stood at Sinai, as well as at that moment before Moshe, were all of those גרי צדק, righteous converts throughout the generations. The expression, “saw you at Sinai,” is not an exaggeration.

Standing Before Hashem

This week, we read נצבים-וילך which always come on the Shabbat before Rosh Hashana. The Netivot Shalom says that the word, “נצבים” means “to stand” and refers to standing in judgement. This is appropriate as we prepare for Rosh Hashana that is also known as יום הדין, the Day of Judgement. The Parsha lists the various classes of people in society. It speaks of ראשיכם שופטיכם, your leaders and judges, and also speaks of שואב מימיך and חוצב עציך, the water drawers and wood choppers. The latter represent the lowest class in society. All are judged according to the level they are on. Those who are less learned, are judged by their actions. While those who are on a high level, are even judged by their הרהורים, thoughts. Since we officially begin Selichot this Saturday night, it is certainly a time to begin putting our Teshuva in high gear. Who would have imagined that last Rosh Hashana we asked, “Who will die by מגיפה, a plague?” with no thought that the Corona Pandemic was on the horizon. Standing before Hashem on the יום הדין is not something we should take lightly.

Torah Principles

The Torah describes the ceremony that took place on Mount Gerizim and Mount Eival. Half of the tribes stood on each mountain, with the Leviim shouting out the blessings on Mount Gerizim and the curses on Mount Eival. Upon enumerating the curses, the common factor of each warning, was that they referred to sins done in secret. This seemed to magnify Hashem’s intolerance with people who try to portray themselves one way, when in reality, they are highly hypocritical. There are recurring themes mentioned throughout the Torah. There is an emphasis on humility, and how Hashem has no place for the arrogant. Numerous laws in the Torah point out the importance of being honest and truthful in every situation. We are to stay away from שקר, falsehoods, and embrace the righteous, who are men of truth. Looking out for these lessons, helps keep us grounded. It reminds us of what is truly important, and what is not.

ולתתך עליון על כל הגוים

Parshat כי תבוא has a description of the special role עם ישראל has in the world. Moshe Rabbeinu tells the people that they were placed, לתתך עליון על כל הגוים, “To be higher than all of the nations.” Years ago a Noachide couple spoke to my Machon Meir students. This couple had abandoned Christianity and decided to observe the Seven Noachide Laws. Their message to the students was powerful. “Our job is to be righteous. Your job is to be holy.” Only Jews can achieve holiness because of the Torah and its 613 Mitzvot. The seven laws observed meticulously affords them the status of חסידי אומות העולם, righteous Gentiles. The Rambam writes that these individuals are rewarded with עולם הבא for their discipline and good deeds. There is even a subtle knowledge of this special role of the Jewish people. History has taught us that we gain much more respect from the non-Jewish world, when we are proud of our Jewishness, than when we try to hide it. This was the charge Moshe gave the עם before his passing. Accept your unique role, and show the world how to live in a dignified and holy manner.

וידוי מעשרות

Parshat כי תבוא also speaks about וידוי מעשרות, the confession regarding the taking of תרומות and מעשרות. Like ביכורים, this was a ceremony done in the Beit Hamikdash. But this was done twice every seven years. The reason for this is that it takes three years to complete the tithing cycle. The מעשר עני, the tithe for the poor was given in the third and sixth year of the Shmitta cycle. ( This ראש השנה is the sixth year of our current cycle, when מעשר עני will be separated.) Therefore, the declaration that we took off all that was required of us, is made on Pesach of the fourth and seventh year. There is a Pasuk that I find very astounding. We are supposed to stand in Hashem’s holy Temple, and say, לא עברתי ממצותיך ולא שכחתי, “I did not transgress any of Your Mitzvot (תרומות ומעשרות) and I did not forget.” The ולא שכחתי refers to the fact that I did not even forget to make the appropriate Bracha, while tithing. It is amazing how meticulous the nation had to be in the observance of the Mitzvot. They knew that every three years they were going to have to make this declaration, and they certainly did not want to lie. Wouldn’t it be special if all Jews today took such care in observing all of the Mitzvot!

More on Bikkurim

There are two more interesting points related to ביכורים. The first is related to the וידוי ביכורים, which referred to the declaration that accompanied the bringing of first fruits. There is a case brought in בבא בתרא where one purchased two trees from his friend. Since only by three trees, he is considered the owner of the land as well as the trees, he is obligated to bring ביכורים from his two trees. However, he may not make the declaration since he cannot say the words referring to, “the land that You have given me,” because he only owns the trees, and not the land under the trees. The second law refers to the command of השתחוואה, or bowing, which is part of the ביכורים ceremony. The Netivot Shalom says that this is the only Mitzva that is accompanied with bowing. This is to teach humility, and since we are to appreciate the gift of Eretz Yisrael, only a truly humble person sees the beauty and holiness of this land.

Be Happy

Shavua Tov. It is important to reiterate from time to time, the importance of attempting to be in a constant state of joy. The Mitzvot were meant to be observed בשמחה, with joy, and we are to work on ourselves to try to maintain a positive and joyful attitude towards life. We are familiar with the Mishna in Avot that says, איזהו עשיר? השמח בחלקו. The one who is truly wealthy, is one who is happy with his lot in life. The Mitzva of ביכורים was accompanied with the command to rejoice with all of the good bestowed on us by Hashem. The תוכחה, rebuke, hinted to the fact that the curses could come for the sole reason that we did not worship Hashem with שמחה, when we were given everything. The Rabbis, in connection with the laws of ברכות, pointed out that wine was unique in that it naturally had the potential to lift people’s spirits. The Rambam recommended drinking wine daily, to help us from falling to עצבות. So in the words of that great songwriter (who committed suicide), “Don’t worry. Be happy!

ביכורים

The Netivot Shalom devotes almost his entire commentary of פרשת כי תבוא to the ceremony of the offering of ביכורים, the first fruits. The ביכורים represents a reward for entering Eretz Yisrael. It represents the culmination of having been in Exile, and that now we have come home. The proof of this point, is that this Mitzva began fourteen years after entering the Land, when wars were fought, and each tribe received its respective portion. The וידוי ביכורים, the confession that accompanied the gift to the Kohein, was a very powerful statement. It attested to the fact that we are the עם הנבחר, the chosen people, and that we merited living the dream of being able to live in our chosen land. When we bring the first fruit of our labor, that we spent many months with sweat and toil, to the Beit Hamikdash, the joy is overwhelming. We are now safe and in our home. And we express gratitude for Hashem’s abundant blessings. The ביכורים is a very unique and special ceremony during the time of the Temple.

Male Hair Dyeing

Parshat כי תצא has the commandment against cross-dressing. We are taught that women should not wear men’s garments, nor should a man wear a woman’s dress. Included in this Halacha, is that a man is not allowed to color his hair. This is viewed as something typically done by women. It’s also written, that when a man begins to age, he should not pluck his grey hairs. There was a case brought in אגרות משה, that was a book of Halachic questions posed to Rav Moshe Feinstein. A young man who worked in a bank had his hair grow grey in a bizarre manner. Half of his hair was white, and the other half dark. People would stare and make fun of how he looked. He was given a Heter to color his hair by Rav Moshe. The banker had no intention to act in an improper way. He wanted to follow Halacha , but he did not wish to be a laughing stock. He was bailed out by Rav Moshe.