Stay Another Day

We are now coming close to the end of the holiday season. The last day of Succot is a חג בפני עצמה, a holiday in itself, as we celebrate שמיני עצרת and שמחת תורה.

Because it is its own holiday, we recite שהחיינו during candle lighting and Kiddush. Our Rabbis tell us that Hashem was sorry to see the holidays end, and He didn’t want to lose that special closeness that was developed over the past several weeks. He says, קשה עלי פרידתכם, it is difficult to part ways and not see each other again until Pesach, the next pilgrimage festival. This is what שמיני עצרת represents, and we add to it the celebration of completing the Torah with שמחת תורה.

One of my beloved Rebbes, Rav Herzl Kaplan, זצ״ל spoke about this unique day. He said that only the Jewish people have a day where they sing, שישו ושמחו בשמחת תורה, let us thoroughly rejoice with the celebration of the Torah.

The Christians do not have a day where they sing, שישו ושמחו with the New Testament. Or the Muslims don’t have a day where they sing, שישו ושמחו with the Koran.

Rabbi Kaplan said it was because only the Torah is truth. We run to kiss the Torah because it is alive. They don’t run to kiss their books, because they are not alive.

We should resolve to learn the weekly Torah portion with a new commentator this year, and try to know our beautiful Torah better than before. Chag Sameach

החכם עיניו בראשו

Another example of a Halacha that is alluded to in Kohelet, comes from the words, החכם עיניו בראשו, “the wise man has his eyes in his head.”

This is a reference to the problem we may be confronted with, regarding planning a meal and making the appropriate before and after Bracha. We sometimes get in trouble when we decide to eat foods that we were unaware of, at the beginning of the meal. For example, we made a blessing on an apple, not taking into account the dates and figs that he would also eat. He should have made the Bracha on the Seven Species, and should have paid better attention.

Another example would be making blessings on specific foods, and only afterwards, noticing some delicious looking bread. He will only then decide to wash and make המוציא that would have exempted him from all of these Brachot.

Kohelet is telling us that a wise man has his eyes in his head, and anticipates before sitting down for a meal, all of the potential foods that he may eat.

That Which is Crooked

In the Book of Kohelet, there are subtle references to Halacha. One such example comes from the words, מעות לא יוכל לתקון, which means, “that which is crooked cannot be made straight.”

From this Pasuk, we learn the laws of תשלומים, or making up a missed prayer service. The rule is that if we forgot to daven Shacharit, Mincha, or Maariv, we can make up the missed prayer by saying an extra Shmone Esrei, in the next Davening. For example, if one forgot to do Mincha, he says two Shmone Esreis in Maariv. This also applies on Friday afternoon, where one would say two Shabbat Maariv Shmone Esreis, to cover Mincha.

The verse in Kohelet teaches us that if, in our example, one forgot Mincha, and only remembered the next morning, he no longer can make up for his missing Mincha. This is an example of something that is crooked, cannot be made straight.

Kohelet

This Shabbat we read Kohelet as part of שבת חול המועד. Shlomo Hamelech contributed three of the twenty four books of Tanach. Only Mishlei was without controversy, while Shir Hashirim and Kohelet were added after much debate.

Rabbi Akiva went to bat for שיר השירים and called it, “Holy of Holies.” Kohelet was added primarily because of its message at the end of the book.

This message was simply to state that after all considerations of what are worthwhile pursuits in this world, the only thing to know is, “Fear G-d and keep the commandments, for this is all there is to man.”

Shlomo Hamelech was the ultimate “been there, done that” kind of guy. He claimed to have tried every possible pursuit in this world. His conclusion was “all is vanity.”

Everything has its limitations in this world. One May amass a fortune, only to have it wasted away by his heirs. There is nothing that one can do that will give him the satisfaction and peace of mind as spiritual pursuits.

This is emphasized on Succot where we need to set our priorities straight as to what is important in this world, and what is not.

Jewish Unity

Succot is a good time to talk about the importance of Jewish unity. During our Davening on Rosh Hashanah and Yom Kippur, we asked Hashem, ויעשו אגודה אחת, and they shall form one unit, to fulfill Your will in this world, with a perfect heart.

When the Jewish people are united, no force on earth can harm us. It is our divisiveness that causes a breach in our Divine protection.

This should be our Kavana when we take hold of the ארבעה מינים. Each specie represents a different kind of Jew. The Etrog, with it’s good smell and good taste, represents the Tzaddik. The willow, with no taste and no smell, represents the רשע, the wicked person. The other two species involve some deficiencies. Nevertheless, we bind them all together as one unit. This is the example of symbolically showing Jewish unity.

We must learn to love every Jew, despite their deficiencies. When we do this, we create this wall of protection that cannot be broken. This, too, is an important message of Succot.

Succot-The Holiday of Joy

One of the names of חג הסוכות is זמן שמחתינו, the season of great joy. As uplifted as we feel right now, it was nothing compared with the joy that was felt when there was a functioning Beit Hamikdash.

The Gemara in מסכת סוכה describes the non-stop festivities that lasted the whole week of Succot. There was singing and dancing all through the night, and people barely slept during the entire holiday.

Compare this to some of the partying that goes on nowadays in places like Burning Man, or in my day, Woodstock. There was an incredible spiritual high that was felt (not drug induced), where people celebrated their great love for Hashem and being able to feel Him so near.

It is sad that so many Jews need to search in places other than Judaism, to try to find meaning in their lives. When Judaism is practiced the way it is supposed to be practiced, it is as good as it gets even today.

The realization that there was a time when this joy was even higher, should both make us long for the Beit Hamikdash, and strive to go higher each day.

Message of Succot

There are many themes to the holiday of Succot. One of its major themes is connected to another name for the holiday, חג האסיף, the Holiday of Gathering.

Traditionally, since most Jews were farmers, this was the most prosperous time of year. They had gathered and sold all of their crops, and were probably more cash heavy at that time, more than any other time of year.

This is one of the reasons why we sit in our Succah in the fall and not in the spring. It is to remind us that we should not allow our material wealth to give us a false sense of security. People tend to turn away from Hashem when they are filled up.

This is also the reason why we read the Book of Kohelet on שבת חול המועד. The message of King Solomon is that we should focus more on what is “above the sun,” rather than what is “under the sun.”

One of the reasons money is called ״זוזים״ is because they are זז, meaning that they move. They are not permanent and can be gone as fast as we acquire it.

On Succot, we are not to get side tracked from putting our focus where it belongs. The only real security we have, is trusting in Hashem. He is our Rock, and is always there for us, as long as we trust in Him.

Even American currency confirms this. As it is written on the money, “In G-d we trust.”

Empty Jews

At the end of the שירה in פרשת האזינו, Moshe Rabbeinu gives a final charge to the nation, as to the importance of observing the commandments.

He says, כי לא דבר ריק הוא מכם, that this (Torah observance) is not something empty from you. That extra word, מכם, from you, seems superfluous. The Pasuk should simply have said that the observance of Mitzvot, is not something empty. Why add the word, מכם?

The answer is a kind of play on words. The Rabbis add a few words with a change in punctuation. They say, ואם ריק הוא, and if he is ריק, empty, then it is מכם!

It is telling us that if an individual, himself, is empty of the intellectual capacity to see just how rich our heritage is, and how special it is to be a Jew, then it will elude him. He will be blocked from being able to see what should be obvious.

This is a sad commentary of the state of the Jewish world today. While there is a rebirth on the one hand of the Jewish nation, incredible ignorance abounds through so many of our Jewish brethren. May Hashem open their eyes so that they realize that Judaism is not something empty.

Torah Blessings

Shavua Tov-

There is a Pasuk in today’s Parsha that has Halachic implications. The Torah says, כי שם ה׳ אקרא, that I will call out in the name of Hashem.

Some learn this Pasuk to be referring to the Torah obligation to recite the blessings on ברכות התורה, that begin with אשר בחר בנו מכל העמים, before studying Torah.

We must call out to Hashem, before we study His Torah.

According to this view, in addition to ברכת המזון being a Torah blessing, we would also add the blessings before learning Torah as a second blessing that is also from the Torah.

Some even add the Bracha of בורא פרי הגפן as a third Torah blessing. When the Torah says, זכור את יום השבת לקדשו, that we are to remember to keep the Sabbath say holy, the Rabbis say, זכרהו על היין, remember it with wine.

All other Brachot that we make are דרבנן, from the Rabbis. Therefore, we say, ספק ברכות להקל, that because blessings are rabbinical, when in doubt, we take the lenient approach.

The שירה

be even more disturbing. How could they believe that they could conquer Israel, if Hashem didn’t allow it to happen?

There is a reminder that the Torah is not something empty, and that it will again be fulfilled. The שירה should leave us with the feeling that a brilliant future awaits the Jewish people.

This is a great message following Yom Kippur, as we prepare for the holiday of Succot, that is meant to be the most joyous time of year.גמר חתימה טובה

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.