Working on Ourselves

One of my favorite quotes is attributed to Rav Yisrael Salanter. “The loudest sound in the world, is the sound of a bad habit breaking.”

The Rambam in Hilchot Teshuva makes a point of saying that we need to repent and confess for all sins. This includes those that are between man and man, as well as those between man and G-d. He continues and says that just as we need to try and fix these forbidden actions, we also need to fix ourselves.

He is referring to our negative personality traits. These include, anger, jealousy, arrogance, causeless hatred, etc. And these are even more difficult to repent for, as they are ingrained in us.

The Mussar Sefarim suggest focusing on one character flaw at a time. If it is כעס, anger, for example, one should make a kind of vow for a month to do daily checks, morning and evening, to see if he is succeeding in overcoming כעס.

The same would be true of the other areas where we know we need improvement. Perhaps thinking about our own עבודת נפש, working on our soul, will allow us to pray with more Kavana and resolve.

A גמר חתימה טובה to all.

Yom Kippur

The Mussaf service on Yom Kippur is extremely moving. There is a section called, עבודה, that is the central part of the service.

Vivid detail is given as to the Temple service on Yom Kippur. The central figure is the Kohein Gadol, who is busy throughout the day, offering fifteen sacrifices, entering the Holy of Holies three times, dipping in the Mikva five times, changing his clothes five times, and washing his hands and feet ten times.

It is told that the masses of Jews stood in the Temple courtyard in prayer for twelve hours straight! They were elevated to such a high level of purity, that the time flew by.

The ultimate highlight of the day, was hearing the High Priest utter the שם המפורש, the holy name of G-d ten times. This is not something that could be taught, as it was actually Hashem, Himself, speaking through the כהן הגדול.

When the people heard this recitation, they fell on their faces as a sign of respect and awe for the holiness of the moment. This was the most special moment of this sacred day.

This is why we recite in our Machzors the following: “Happy is the individual who witnessed the שם המפורש leaving the lips of the Kohein Gadol. How sad are we, that we have not witnessed this.”

Perhaps this encapsulates the great loss of not having a Beit Hamikdash. Jews were always spiritually elevated when visiting there. But nothing compared to that special elevation on Yom Kippur.

הסתר פנים

There is a concept called, הסתר פנים that is learned from פרשת וילך. We are told that there will be times when Hashem will say, ואנוכי הסתר אסתיר פני, that I will surely hide My face from you.

This הסתר פנים is difficult to understand. One interpretation says that Hashem will appear only in a dream, and not in an outward fashion. This was the case with Mordechai and the Purim story.

It also seems to be an indication of reflecting on a time when Hashem is not pleased with the behavior of the Jewish people. He will seem distant, as though He is hiding. It is up to us, to seek Him out, and we will find Him.

Every Mitzva we perform, brings us closer to G-d, and every sin, distances us.

We are grateful for this period of עשרת ימי תשובה, the Ten Days of Repentance, as this is a time when Hashem does feel close to us, and is simply asking us to return to Him.

It is our hope that all of the periods where we experienced הסתר פנים, are behind us, and we will merit to see גילוי שכינה, the revealing of the Divine Presence.

הקהל

In פרשת וילך, we learn of a ceremony called, “הקהל.” This took place during Succot on the year following Shmitta. This means that next year on Succot, there will be some kind of הקהל ceremony.

In the Beit Hamikdash, a special platform was built, where the king read important passages from the Torah.

It was a very majestic ceremony seeing an acknowledgement of the virtues of the Torah, by the leader of Israel. What is strange about this event, is that parents were instructed to bring their small children, to observe what was going on.

It was understood that these children were likely to disturb their parents’ concentration. Nevertheless, it was considered more important for their “Chinuch” to be impressed by the sanctity of the moment. From here we learn a good lesson in child rearing. It is a good idea to expose children at a young age to the synagogue, yeshiva, or meeting saintly people. Even though they are small, it leaves a lasting impression. This was learned from the details involved in the הקהל ceremony.

Nobody Lives Forever

Shavua Tov-

We read in פרשת וילך how Moshe Rabbeinu tells the nation that now that he has reached the age of 120, he is no longer able, לצאת ולבוא. This is literally translated as “going in and going out.” This is surprising, as it indicates that Moshe’s health declined. We know this is not the case as we are told that he did not weaken at all.

The reference here is that Moshe’s ability to reach the higher realms of Torah study, was blocked from him. This was his notification that it was time to leave this world. He was no longer the teacher of Israel. He needed to hand over the reins to Yehoshua.

The lesson here is that no one is indispensable and everyone’s stay in this world, is limited. This teaches us the importance of each of us trying to reach their potential. And it also teaches that we need to groom our next Yehoshua to carry the torch to the next generation.

צום גדליה

The fast of the seventh month is צום גדליה. It is commemorating a tragedy in Jewish History that coincidentally took place in the beginning of the month of Tishrei.

The incident took place after the destruction of the First Temple by the Babylonians. Shortly after this tragic event, Nevuchadnezzar made Gedalia Ben Achikam, the governor over a handful of Jews that were allowed to return to Jerusalem. Many Jews who had fled to Moav, Ammon, and Edom, returned to tend their vineyards.

The King of Ammon was angered by this small remnant of the Jewish people. He sent Yishmael Ben Netaniah, a Jew, to assassinate Gedalia.

Despite being tipped off of this plot, Gedalia refused to believe such a thing was possible. Some say the ultimate assassination of Gedalia and many other Jews, took place on the first of Tishrei, but the fast was postponed to the third.

After this horrible event, the Jews dispersed. This ended any hope of the rebuilding of the Beit Hamikdash. The Rabbis decreed that this was to be an annual fast day on the Jewish calendar.

Choose Life

Moadim Lesimcha-

We ended פרשת נצבים last week, where we were offered a choice between life and death, and the blessing and the curse. We were told by Moshe Rabbeinu, “ובחרת בחיים” that we are to choose life.

We are to understand this offer in the context of the Ten Days of Repentance, that we are now in. The Rabbis tell us that there are certain times of the year, where Hashem is reaching out to us, and feels close. We are to take advantage of this closeness by sincerely doing Teshuva.

There is a Midrash on שיר השירים, that expresses this idea. If we make a small opening the size of a needle, to begin our ascent to holiness, this small opening will become like a great hall.

It is that first step that is so difficult to make. However, once it is done, Hashem will set things in motion, to make the journey that much easier.

G-d is King

The major theme of Rosh Hashanah is that we be aware that G-d is המלך, the true King of Israel and the world. The word, “מלך” is repeated numerous times in the prayers for Rosh Hashanah.

We are meant to be grateful that we are given these holidays of Rosh Hashanah and Yom Kippur as days of forgiveness and atonement. But it is essential that we realize who is running things. If we don’t accept that we are accountable to a higher being, then the need for repentance is diminished.

This is why we do not actually confess our sins until Yom Kippur. We first need to reinforce in our minds how small and insignificant we are in comparison to the awesome power of the King.

The Shacharit prayer begins with the word, “המלך” instead of the usual שוכן עד. We have a special Mussaf service on Rosh Hashanah has three sections: מלכיות, זכרונות, ושופרות.

The first section of מלכיות has ten verses from Tanach, describing how Hashem is King, and how the day will come, when all the world will acknowledge the kingdom of Hashem.

First we hail to the great King on Rosh Hashanah. And on Yom Kippur, we request that He forgive and spare us, and grant us a happy new year. Shana Tova to all, and may you be written and inscribed for a good year.

The Torah is Readily Available

There is a Pasuk in פרשת נצבים that is full of hope and encouragement. The Torah tells us that לא בשמים היא כי קרוב אליך הדבר, that this matter of Teshuva and coming close to Hashem is not in the heavens. But it is close to you.

One must not think that he is too far gone to ever become an observant Jew. He might foolishly believe that he is too ignorant to ever become knowledgeable in the study of Torah.

One must not think that this is elusive and unachievable. It is, as the Torah says, בפיך ובלבבך לעשותו, it is in your heart and mouth to do.

The Midrash tells a story of how Eliyahu Hanavi came to a fisherman and asked him why he wasn’t involved in Torah study. He answered that he was just a simple fisherman who did not have the tools to study. Eliyahu Hanavi asked him where he got the knowledge to sew the nets to catch his fish. The fisherman told him that this was something he learned. Eliyahu said that just as you learned how to fish, you could also learn Torah. The fisherman wept and vowed to begin his studies.

The Torah is not in the heavens. It is right in front of us and available to all.

We Are All Connected to Sinai

Shavua Tov-

In Parshat Nitzavim, Moshe Rabbeinu makes an important declaration to the nation for all time. It has an impact on every Jew in every generation.

Moshe tells the people that this covenant that he is making between Hashem and the Jewish people applies not only to those who are physically standing with him that day. But it applies to those who are here and those who are not here.

This means, in a way, that our holy ancestors that stood at Mount Sinai, made a pledge to obligate all future generations to adhere to the dictates of the Torah.

When one accepts that there actually was a revelation on הר סיני, when every Jew heard G-d speak, he is also accepting that he is part of that covenant.

Rabbi Meir Kahane once spoke about this very bluntly when asked the question, “Why be Jewish”? He said in response, “Do you know why you need to be Jewish? Because there was a Torah given on Sinai, and we heard G-d speak. This is the essence. And if you don’t like it, don’t be Jewish!”

Perhaps if we thought of our connection to the past that began on Sinai, we would have a better understanding of our role in the world.

Teshuva Process

This week we read only פרשת נצבים. In most years, it is read together with פרשת וילך, but because we have a Shabbat between Yom Kippur and Succot, we read only one Parsha.

The main theme of this week’s Parsha, is Teshuva, repentance. There is a great deal that can be said about Teshuva, but there are two points that need mentioning.

The first point is how a person in the process of returning to Hashem, must learn not only to forgive others, but more importantly, he must learn to forgive himself.

Too often, the Baal Teshuva is much too hard on himself. He finds it difficult to let go and stop dwelling on the mistakes or indiscretions that he now deeply regrets. One must realize that it is counterproductive to dwell on the past. The process dictates that he focuses on the present and future, and not on the past.

The second point related to the Teshuva process, is the need to let go of his previous world, and enter the world of Kedusha. This might be the last step in reaching his destination of Teshuva. He must not be afraid to leave behind the world he had previously known. He knows that he must do this, because what he’s leaving behind is a world that he’s no longer a part of. Despite this knowledge of what he knows he must do, doing it, is another story.

These two points regarding Teshuva, the need to forgive oneself, and the need to let go of his previous world, are two essential ingredients in becoming a true Baal Teshuva.

Special Role of Jewish People

Moshe Rabbeinu reiterates the special role the Jewish people are supposed to have in this world. He says that Hashem has placed us, לתתך עליון על כל הגוים, that we are meant to be above or higher than all of the nations.

We were given this special יעוד, or destiny, on Mount Sinai. We were given the task of teaching the world morality, what is right and wrong, and what is good and evil.

It was not an easy task that we were given. It might come with persecutions and humiliation. One consolation of this reality was that these persecutions would unite us as a people. The Jewish people were given a certain strength and resilience to be able to handle these difficulties.

This was already seen in Egypt where it says that the more we were afflicted, the stronger we became.

We are meant to be unique and separate among the nations. We must never forget this and always set an example of goodness and decency. In this upside down world we live in, this is needed now more than ever.

Maximum Effort

The last of the curses on Mount Eival says that cursed is the man who will not fulfill this Torah. This seems to be a summary of the various sins enumerated that were done in secret.

Rabbi Elie Munk has a little different take to this Pasuk. It is meant to be a charge to every individual, regardless of his station in society, to try to reach his full potential.

He begins with the king, who is the highest ranking member of the Jewish world, to the עם הארץ, the ignorant, unlearned member of society.

The Talmid Chacham is included in this list, as he has an important role to play in teaching Torah and setting an example of ethics and morality.

It seems that the Torah is saying that one who doesn’t give his strongest effort, and doesn’t use his abilities to the maximum, will have definite accountability.

It is another way of saying, אדם לעמל יולד, that man was created to struggle. The time for taking it easy is in the next world. In this world, we need to be the best that we can be.

Amen

The ceremony at Mount Gerizim and Mount Eival, must have been extremely impressive.

Half of the tribes were on one mountain, and the other half on the other mountain. The Leviim were in the center. They faced Mount Gerizim with the various blessings, and the people shouted, “אמן”. The same process repeated itself with the curses and the same response of אמן.

Rav Elie Munk points out that the numerical value of the word, אמן, equals 91. The combined names of G-d spelled י-ה-ו—ה and א-ד-נ-י are 26 and 65, equaling 91.

It is clear that answering אמן is an acknowledgement of Hashem and the truth of the Torah.

The ceremony at הר גריזים and הר עיבל was the establishment of the covenant between Hashem and the Jewish people. We are bound by that same covenant today. And let us say, אמן!

וידוי מעשרות

Shavua Tov-

There is an amazing Pasuk in today’s Parsha connected with the Mitzva of וידוי מעשרות. This refers to a special confession that was made twice in seven years.

It took three years to complete the cycle of separating all of the necessary tithes. This was because, the מעשר עני, the tithing for the poor, was offered in the third and sixth year of the Shmitta cycle. Therefore, this confession was made in the fourth and seventh year. This year, on Pesach, this declaration will be made in commemoration of what was done in the time of the Beit Hamikdash.

The amazing Pasuk has the words, לא עברתי ממצותיך ולא שכחתי, “I have not violated the commandments and I have not forgotten.”

It is incredible that all Jews were able to make such a declaration. How many Jews today are able to stand before Hashem and declare that they have not transgressed any of the commandments and they have not forgotten the Torah.

We can only pray for a return to the days of old when every Jew knew who he was and what his role was in this world.

Eyes to See and an Understanding Heart

At the end of the Parsha, there is another often overlooked Pasuk. After Moshe Rabbeinu gives the תוכחה, rebuke, to the nation, if they will not observe the commandments, he adds the following reprimand.

He tells the nation that they were ingrates to all of the miracles and kindness that Hashem had shown them. He says, ולא היה לכם לב לדעת ועיניים לראות, “And you did not have an understanding heart, and eyes to see.”

It sounds like Moshe is saying that he can’t believe how closed they were from seeing the truth. It must be that something was causing their hearts to be numb, and not feel. They had blinders on their eyes that prevented them from seeing Hashem’s abundant love and protection.

It is somewhat chilling to see how these words are even more true today.

How could so many Jews be so ignorant and blinded from being unable to see the special times that we are living? The return to our homeland and the revival of our people is all because of Hashem. It is a huge gift to have holy places such as the Kotel and Me’arat Hamachpeila in our hands.

Isn’t it strange that suddenly thanks to the Corona Pandemic, Jews cannot come to Israel when they want to. It certainly looks like Hashem is telling us something. Perhaps if we open our eyes and heart, we will gain some understanding.

ביכורים

Two Kinds of Rodeif

The דין רודף is alluded to in פרשת כי תצא. This refers to our obligation to get involved when we see another Jew in distress. The word, “רודף” literally means, to chase after.

Most people think that this applies when it looks like someone is chasing another person with intent to kill. He might be holding a knife or gun as he is in pursuit.

We are allowed to even kill the attacker, if need be, in order to prevent a murder. If we can prevent it by other means, such as shooting the attacker in the leg, it is preferred.

The דין רודף is alluded to in the Parsha, with the words, כן הדבר הזה, so it is true in this matter. The case discussed is that of rape. To paraphrase the Torah, “Just as when arises against another Jew to kill him, so is this matter of rape.”

Obviously, we need our מסורת, tradition, to teach us that כן הדבר הזה, refers to rape. The Torah is teaching that just as דין רודף requires that we do all in our power to prevent a murder, so must we do the same to prevent a woman from being violated.

This is but another example as to why we cannot expect to understand the true meaning of Torah without the Oral Law.

Crossdressing and Lesbianism

Among the seventy-four laws found in פרשת כי תצא, is the commandment against cross dressing. A man should not wear the dress of a woman, and a woman should not wear the clothing of a man.

The classic reason for this Mitzva is that it could lead to promiscuous behavior. Therefore, there should be a distinct dress code for men and women.

Included in this Mitzva is the prohibition for a man to color his hair, as well as shave his armpits. It was felt that these were practices done primarily for women, so if done by a man it would fall under the general category of cross dressing.

Rabbi Elie Munk wrote that this Pasuk regarding a dress code for men and women, was meant to be a warning against lesbianism. There is very little written on the subject as it is one that is generally kept quiet.

Before Rabbi Munk, the only source I was aware of, was the Rambam in Mishna Torah. He mentions there that a woman who has a lesbian affair is not disqualified from marrying a Kohein. The Rambam also wrote of the decadence of Egypt when the Jews were enslaved there.

He said that they were so decadent that men married men and women married women. This is the symbol that represents the decay of society.

Being moral is so essential to society. This is why the Torah was so strict that it even made the prohibition of cross dressing, one of the 613 Mitzvot.

Yishmael and Rebellious Son

Rav Elazar Abuchatzeira raised an interesting question regarding the בן סורר ומורה, the rebellious son. If this thirteen year old is put to death because of future crimes he would commit, why was Yishmael saved by the angel when he was thirteen years old?

The Jewish people have suffered greatly over the centuries by the descendants of Yishmael, to this very day. Wouldn’t it have been much easier not to revive him at that time, and the world would have been spared a great deal of suffering.

Rav Elazar explains that the key words in the Torah are, באשר הוא שם, that Yishmael was judged as he was at that time.

Unlike the בן סורר ומורה, who was already a thief and a glutton and a drunkard, Yishmael was not yet a sinner at all. We also know that he ultimately repented from whatever wrongdoing he ever did, before he died. There is even a hint that he merited עולם הבא.

And a final point to consider is that Yishmael grew up in the house of Abraham Avinu. Even though he was sent away, he must have acquired some good traits from his father.

So there was a great difference between Yishmael and the בן סורר ומורה.