Daily Dvar Torah
Temple Service
A major part of the Mussaf Davening on Yom Kippur, is known as the “Avoda” service. There is a detailed description of what took place in the Beit Hamikdash on this holy day.
The main focus was on the Kohein Hagadol, and how he carried the burden of all of Am Yisrael. Fifteen different animals were sacrificed on that day, and three different confessions were made by the High Priest.
This was the only day of the year that anyone was allowed to enter the Holy of Holies. The Kohein Hagadol had to prepare himself for seven days for the great task that awaited him. He needed to maintain the highest level of spirituality as he met Hashem face to face.
Perhaps the most moving part of the service of the day, was hearing the High Priest utter the holy Name of G-d, as he did each of the three confessions. He prayed for his personal family, all of the Kohanim, and all of Klal Yisrael.
Those present in the Temple courtyard, would bow down on their faces, to acknowledge the sanctity of the moment. We bow three times during Mussaf when this story is told. We bow a fourth time when עלינו is said.
The Machzor describes the awesomeness of Yom Kippur in the Temple. It further describes the glowing face of the Kohein Hagadol, and the collective joy, after having succeeded in his mission.
Happy are those who witnessed those incredible. How sad we are, that we are only able to read about this great event. If we long for the rebuilding of the Temple, perhaps we will one day witness what our ancestors were able to experience. Gmar Chatima Tova.
Yom Kippur Angels
It is said that on Yom Kippur, the Jewish people are elevated to the level of angels. We do not eat or drink, we wear white as a sign of purity, and we spend the day immersed in prayer.
The Rabbis noted that the numerical value of the word, השטן, “the Satan,” is equal to 364. It is a hint that Satan, or the Yeitzer Hara, evil inclination, has power over us for all of the days of the year, but one.
On Yom Kippur, Hashem tells Satan to report to him as to what His people are doing. When he describes how the sanctity of this day is treated, there is the realization that just as angels cannot be harmed by Satan, Am Yisrael receive equal protection.
This is also the reason why the phrase after the first line of Shema, is said loudly. The angels praise G-d daily with the words, ברוך שם כבוד מלכותו לעולם ועד. The Shulchan Aruch explains that we say this verse softly, all year round, so as not to insult the angels.
But on Yom Kippur, they are not insulted as we are on the level of angels on that day. We also have the right to recite this verse out loud, just as they do.
It is obvious that we are not automatically elevated to such a high level. If we apply ourselves with the proper preparation, and fulfill the obligations of the day, only then will we receive Divine protection, and spiritual elevation,
Shabbat Shuva
There are two very special Shabbats in the Jewish calendar. The Shabbat before Pesach is called, “Shabbat Hagadol,” and the Shabbat before Yom Kippur is known as “Shabbat Shuva.”
The reason for the name, Shabbat Shuva, comes from the Haftarah from the Book of Hoshea. It begins with the words, שובה ישראל, that Israel should return to G-d.
It appears to be speaking of a collective, national repentance. It speaks of a time when the people will come to the realization, that they must rely only on Hashem for salvation. He is waiting for this moment when, in the words of the Prophet Yechezkel, “You will be My people, and I will be Your G-d.”
Traditionally, the public lectures given on Shabbat Hagadol and Shabbat Shuva, were great motivators. These lectures were given by the leading rabbis of the community. There was no political correctness. There was “fire and brimstone,” that shook up the people to make necessary changes.
The roles of Ezra and Nechemia, was a precedent of the potential of great leaders, to bring about collective Teshuva. These two giants were the major force in rebuilding the Second Temple.
Imagine a leader like Ezra, who gave an impassioned plea, that all Jewish men should divorce their non-Jewish wives. And the people listened, and did what Ezra said.
Nechemia was shocked to see the decline in Shabbat observance. People were working the fields on the holiest day of the week. He enacted strict laws of Muktza to get the people back on track, and it worked!
Shabbat Shuva should be the day where we wake up as a people, and return to Hashem, where we fulfill our special role in the world.
Too Busy
The Mesilat Yesharim speaks of a major obstacle in doing Teshuva. It is an unexpected reason, but makes a lot of sense.
He speaks of the challenge we face in conquering the Yeitzer Hara. But the major trick that presents us with this obstacle, is that we become too busy. Who would have thought that being too busy could prevent us from making the correct decisions in life.
However, when we fill up our day with so many things, even though much of it may be foolishness, we are unable to stop and think for even a moment.
If we had a few minutes each day to pause and analyze the actions and directions we are taking in life, we would be so much more better off. We might realize that we need to get ourselves back on course. We would see that we may be pursuing or putting emphasis on the wrong things.
We see this with Pharoah when Moshe made the initial request to let the Jews out of Egypt. His insistence of making them gather straw, wasn’t so much that he wanted the work done faster. His goal was to keep his slaves so thoroughly busy, that they would not have time to think of their freedom or rebellion.
We must keep ourselves from being “too busy.” Even though we may be doing important things in life, it is equally important to slow down and take stock of where we are going, on a daily basis.
Absolute Faith
The story of Akeidat Yitzchak, is one of the focuses of Rosh Hashanah. Avraham Avinu’s unshakeable faith is demonstrated by his willingness to sacrifice his beloved son.
There are many lessons to be learned from this story. The relevant message is to remind us that our belief in the truth of the Torah and Judaism, makes certain demands of us.
Specifically, there must be the constant realization that we are not meant to understand all that is demanded of us. Avraham was faced with a situation where he was asked to do the most illogical act imaginable. He was to perform human sacrifice on the son that he waited a century for his birth. He was promised that he would be his successor. And now, he’s asked to offer him as a sacrifice!
The amazing response of our great patriarch, is that none of these thoughts were of significance. All he needed to know was that this was the will of G-d. End of story.
There was once a great rabbi who said that he would certainly not believe in a G-d who he could understand. Because the G-d we believe in is so exalted, we cannot be expected to truly understand His ways. But we are expected to follow the example set by Avraham Avinu, to observe every aspect of the Torah, whether it makes sense to us or not.
All we need to know is that Hashem is the G-d of truth, justice, and mercy. He is perfection, and we must believe that all of our difficulties with belief, will be explained one day, and we will be rewarded for our absolute faith.
The Value of Teshuva
If one wishes to find a guide as to how one should do Teshuva, it would be from the Rambam’s Mishna Torah. The relevant section is called, “Hilchot Teshuva.”
Not only is there a detailed description, as to how a person can overcome his personal weakness towards sin, but there are philosophical issues as well.
There is a chapter devoted to the subject of free will. The Rambam teaches that we are very much in control of our destiny, if we use our free will, in the right way. He does not accept that certain negative character traits, are inborn. With the proper motivation and determination, we do have the ability to make drastic changes in our lives.
There is also a chapter devoted to describing exactly what is “Olam Haba,” or the next world. It is a perfect world of eternal bliss, not known to man in this world. It is reserved for the righteous. These are the individuals who have devoted their lives to serving Hashem faithfully. They were able to overcome the temptations put in front of man, and they did not succumb. This is an acknowledgement that this world is imperfect. There are many injustices that present man with a test, as to whether or not, he will allow life’s difficulties, to defeat him.
People spend a great deal of time and effort, chasing rainbows. They search the world to find happiness and meaning. The Rambam in Hilchot Teshuva, makes it clear that there is no joy in the world, and there is nothing in the world that can give meaning to our lives, than living a life that strictly adheres to the Torah.
It’s all right there in front of us. All we have to do is return to G-d, and partake of all of the good that awaits us.
Self Awareness
The Ramchal in Messillat Yesharim, emphasizes the importance of self awareness. The way for an individual to get his life in order, is to begin by focusing on the consequences of one’s action.
A big problem that exists with people, is that they never take a step back to analyze their activities. If they would only think before they went about living their lives, they would be much better off.
They need to ask themselves as to whether their associating with a particular individual will be beneficial to them. Will a particular business venture, lead to potential disappointment by not carefully looking at its drawbacks. Will a particular lifestyle make me happy for the long term, or is it something that gives gratification for the moment.
The Ramchal makes his point rather boldly, when he writes that people who do not carefully assess their actions, are lower than animals. He makes this analogy, because animals have inborn instincts for self preservation.
If man, who is given the gift of a great intellect, and does not use it, has sunk to a lower level than animals. He is not looking at what is good for his own self preservation, and often self destructs.
How foolish is that when it could have easily been avoided, had he only analyzed what he was doing, before acting foolishly. He could have sought out experienced people to advise him. Instead, he acted impulsively, without thinking, and the results could be catastrophic.
It only shows man’s great potential. He has the ability to rise higher than the angels. Or, he can fall to a level lower than animals. This is the beginning of Teshuva. Think, make the right choices, and anticipate their income. If we do this, we will certainly see great blessings.
Fixing Bad Habits
The Rambam in Hilchot Teshuva, makes a very important point. He wanted to make it clear that repentance is not limited to forbidden acts that we may have done.
He writes that just as we have an obligation to do Teshuva for such forbidden acts as stealing or immoral behavior, we also must repent in terms of our character flaws.
Teshuva is necessary for not controlling our anger, or for being jealous of others, or overly competitive. Or, perhaps we put too much emphasis on physical self indulgences. We must do Teshuva for everything.
The Rambam recognizes that changing bad habits and our negative personality traits, might even be more difficult than stopping to do forbidden acts.
Rav Yisrael Salanter once said, “The loudest sound in the world, is the sound of a bad habit breaking!” This requires very hard work and determination, to make these changes.
The beauty of the Mussar books, is how they provide us with the reminders that we need. For example, if we read on a regular basis, the horrible effects of not controlling one’s כעס, anger, then this will remain in a person’s head. He will have a conscious awareness that he must not get angry.
If one does not study these books, and does not have these reminders, he might get angry on a regular basis. If you ask him if he thought losing his temper was a good thing, he will agree that it is not.
Had he been given the proper tools, there could have been a better outcome. May the coming year be one in which we do Teshuva, and fix our character flaws.
Always Room for Teshuva
Before Moshe Rabbeinu lists the curses for violating the Torah, he lists the blessings if one observes the Torah. One of the blessings comes from the words, ברוך אתה בצאתך, “You will be blessed when you leave the world.”
The Gemara in Baba Metzia says that this is the ultimate blessing that one’s offspring will be just like him. Everything that the parents lived for, in instilling values, their love for G-d, the Torah, and the Jewish people, will be rewarded. Their children will diligently carry on, all of their teachings and strivings. It doesn’t seem that there could be a better blessing than this.
If we view the world as it is today, there are so many options of lifestyles out there. Parents may do their best, but there is no guarantee of the outcome. How comforting would it be to know that our offspring will make the correct choices.
In a way, Avraham Avinu did receive this blessing. He was promised that his children would remember all that he lived for, and the example he set.
The Gemara gives a parable to demonstrate this. A starving traveler in the desert, finds a tree with sweet fruit, and wonderful shade, with a stream of water next to it. After enjoying the fruit, water, and shade, he wanted to give thanks to the tree for sustaining him.
He blessed the tree by saying that he hoped that all other trees that grow from it or its shoots, should be as sweet and delicious as this tree. May we all be blessed with children who carry on, all that is dear and precious to us.
Choose Life
It is very fitting that we read in the Torah about the choices that we have. We are in the season of soul searching, where we need to rethink about the path we are taking in our lives.
Moshe Rabbeinu lays it out very simply. Each of us has been given free will that we are supposed to use wisely to make the correct decisions.
There are two paths before us. We can choose blessings and life, or curses and death. Obviously, it is a little more complex than that. For if this were the case, who wouldn’t choose life?
We need to be able to look more deeply at the way we conduct our lives, and what it is that we place the greatest emphasis. It might appear that what we are doing is noble, but maybe it isn’t.
In today’s world, it seems to be perfectly okay, to do “whatever makes you happy.” It is similarly okay to do “whatever makes you feel good.” Such philosophies might seem harmless and legitimate. But this is not the path of life and blessings.
The Book of Job, has the verse, אדם לעמל יולד, “Man was born to struggle.” We are in this world to serve G-d, live by His Torah, and give to others, by way of acts of kindness.
A life of self indulgence and the pursuit of pleasure, will not bear fruit. It only leads to frustration and depression.
The choice before us might require a major change in our lives and our priorities. A wise man sees the future products of his labors. Such a wise man must choose life and blessings.
Only What is Revealed
The Torah tells us that הנסתרות לה׳ אלוקינו והנגלות לנו ולבנינו, “that which is hidden, belongs to Hashem, but that which is revealed, is for us and our children.”
This Pasuk is very important in understanding the way of the world. Hashem has His own standard and way that He conducts the world. This is hidden from us, and impossible to grasp.
All that should matter to us, is the realization that He is perfection. His justice is true justice, and it cannot be that there exists anyone more merciful than Him.
We are only able to deal with that which is revealed. It is our responsibility to execute justice to the best of our ability. We base what we do on facts, and upon what is seen.
This applies when it comes to the courts and enforcing the law. And it also applies to interpersonal relationships that we have. Although some people are good at concealing who they really are, it is our duty to draw in the righteous, and distance ourselves, from those who are not.
We must remember our limitations as humans. We must let G-d deal with the hidden, and it is upon us to deal with the revealed.
Why Are We Living
This is the time of year when we are supposed to do some serious soul searching. We are to contemplate our role in this world, and what Hashem expects of us.
The Ramchal makes two compelling arguments as to why our focus should not be on this world, but on Olam Haba, the World to Come. The majority of man’s efforts should be meriting Olam Haba.
The first argument is that it makes no sense to assume that man is living to acquire pleasures, and afterwards, he dies.
It cannot be that we are meant to live in such an imperfect world, where there are so many difficulties. We deal with pain and suffering, and endure great disappointments. It has to be that this world is filled with tests and obstacles. But if we overcome them, we are rewarded with eternal bliss in the next world.
The Ramchal’s second argument is that it is not possible that G-d would blow into us, our precious souls, that come from the Throne of Glory, only for this world,
Our souls crave spirituality, and they are not impressed by any physical pleasure, that one might experience. The soul is meant to be the vehicle that will help us rise to great spiritual heights. Its nourishment comes from the Torah and Mitzvot that we observe.
Our bodies are with us until 120, but our souls are eternal. They represent the Divine aspect of our being. Just as G-d is eternal, so, too, our souls.
This is why we should be coming to the conclusion that material pursuits and pleasures, are fleeting. The spiritual, remains with us forever. This realization should allow us to take our day to day worries, more in stride. When we connect to Hashem, we have peace of mind.
And the reward for acquiring such peace of mind, is eternal bliss, where we will experience more joy than anything we have ever experienced.
Classes of Jews
Parshat Nitzavim discusses the last day of Moshe Rabbeinu’s life. He gathers all of the nation together, to give them one last charge, before his death.
The commentators tell us that encouragement was needed for the people, after hearing ninety-eight curses in last week’s Parsha.
It is also interesting to note that the Torah lists the various classes of people. It begins with the heads of tribes, the elders, the police, and all other men. It then lists women and children, as well as the convert. And the lowest class appears to be the wood choppers, and the water drawers.
Rashi, quoting the Tanchuma, explains that there was a group of Canaanites, who came to convert in Moshe’s time. They did the same act of deception as the Givonim did, in Yehoshua’s time. They neglected to tell Moshe that they were of the Seven Nations.
Therefore, Moshe assigned them the lowest task of being wood choppers and water drawers. There was an additional punishment that awaited these deceivers.
Moshe did not want the regular nation to marry with these insincere converts. Similarly, Yehoshua had the same problem with the Givonim, and wanted to change their status from a regular convert.
It wasn’t until King David, who formally dealt with the problem. He declared that the descendants of those who deceived Moshe and Yehoshua, would be given the status of “Netin.”
The Talmud in Masechet Kiddushin, lists ten levels of Jews, in terms of making it clear who one may marry. The highest levels belonged to the Kohein, Levi, and Yisrael. This was followed by the Challal, who was the product of a forbidden Kohein relationship. (For example, the offspring of a Kohein and divorcee.) The next two levels were a sincere convert, who accepted the 613 Mitzvot, as well as a freed slave, known as Charara. They are full fledged Jews, but a Kohein cannot marry their daughters.
Levels seven and eight, are Mamzer and Netin. The first being the product of adultery, and the second, the status given by King David to the deceivers.
The final two are Shtuki and Asoofi. The first refers to one who doesn’t know who is father is, and the second, an abandoned baby that doesn’t know either parent.
Moshe gathered the entire nation of Israel, and reminded them that they were becoming a nation that would strictly adhere to the word of G-d.
To Delight With Hashem
The Messillat Yesharim, Path of the Just, is a classic work, written by Rav Moshe Chaim Luzzato, also known as the Ramchal. The first chapter of this book, is one of the most important chapters in all books of Mussar, discipline.
The chapter is titled, “Man’s mission in his world.” It describes what should be the focus of every individual in being able to achieve the ultimate perfection in serving Hashem.
The Ramchal says emphatically that the greatest pleasure that man can achieve in this world, is להתענג על ה׳, “to delight with G-d.” Along with this delight, is ליהנות מזיו שכינתו, “to benefit from the radiance of His Divine Presence.” If one is able to reach this level of serving G-d, there is no greater bliss possible in this world.
This is particularly relevant as we enter the High Holiday season. We are meant to do some serious soul searching, where we examine ourselves, and see how we are doing in our relationship with the Al-mighty.
It should be clear that earthly pursuits, and the emphasis on materialism, and physical pleasure, are not going to give us any real sense of satisfaction. Fleeting pleasures do not last. The pursuit of spirituality and the observance of Torah and Mitzvot, far outshine, the physical, mundane world.
Achieving the level of “delighting with G-d, and feeling His Divine Presence,” is a lifelong pursuit. But it is a pursuit that is more worthwhile than any pursuit that exists for man. The result is real bliss. And, by the way, this is the same bliss that awaits us in Olam Haba, the next world. This is achieved if we merit it by living exemplary spiritual lives in this world.
The Ultimate Blessing
Before Moshe Rabbeinu lists the curses for violating the Torah, he lists the blessings if one observes the Torah. One of the blessings comes from the words, ברוך אתה בצאתך, “You will be blessed when you leave the world.”
The Gemara in Baba Metzia says that this is the ultimate blessing that one’s offspring will be just like him. Everything that the parents lived for, in instilling values, their love for G-d, the Torah, and the Jewish people, will be rewarded. Their children will diligently carry on, all of their teachings and strivings. It doesn’t seem that there could be a better blessing than this.
If we view the world as it is today, there are so many options of lifestyles out there. Parents may do their best, but there is no guarantee of the outcome. How comforting would it be to know that our offspring will make the correct choices.
In a way, Avraham Avinu did receive this blessing. He was promised that his children would remember all that he lived for, and the example he set.
The Gemara gives a parable to demonstrate this. A starving traveler in the desert, finds a tree with sweet fruit, and wonderful shade, with a stream of water next to it. After enjoying the fruit, water, and shade, he wanted to give thanks to the tree for sustaining him.
He blessed the tree by saying that he hoped that all other trees that grow from it or its shoots, should be as sweet and delicious as this tree. May we all be blessed with children who carry on, all that is dear and precious to us.
Special Role of Israel
In of the final addresses of Moshe Rabbeinu, he speaks of the ultimate role of Am Yisrael. He tells the people that they are to be a holy nation, and an עם סגולה, a special people.
He goes on to explain that we are to be placed as עליון על כל הגוים, above all nations. This is the unique role that the Jewish people have in the world.
Moshe is telling the people that their role is to be an example to the world, of all that is good and moral. They will demonstrate this by the example they set with their exemplary behavior.
Jews cannot achieve their special place in the world without a strict adherence to the Torah. The Gentile world has the potential of achieving righteousness by observing the Seven Noachide Laws. Jews achieve holiness, by observing the 613 Mitzvot.
The Ramchal states this clearly when he described the Torah’s commandments, as an אמצעי, the means, to get to our desired destination.
With all of the chaos that exists in the world today, the Jewish people must emerge as that beacon of light, that will get things back on track.
Being in a State of Joy
The theme of Parshat Ki Tavo is the importance of remaining in a state of Simcha, or joy. We see this in connection with the Bikurim, first fruits. And we see this at the end of the rebuke.
After listing all of the curses that will come to the Jewish people, if they do not observe the Mitzvot, the subject of joy is mentioned. Some explain that the reason for all of the curses is because, “You did not observe Hashem with joy, when you were given everything.”
It is clear that it takes work that we call, עבודת נפש, workings of the soul, in order stay happy. There are two basic ingredients necessary in order to get to this goal. The two points are related.
First, one must realize how dangerous it is to be jealous of others. Being obsessed with another person all of the time, does not allow a person to focus on his own blessings.
This leads to the second point. We must never stop counting our blessings. We must focus on what we have, rather than what we don’t have. We must simply learn to be happy with our lot in life.
No jealousy, and being content with all that we have, will help greatly in our quest to remain in a state of joy.
The Message of the Bikkurim
The Torah describes the ceremony involved with the offering of the Bikurim, the first fruits. The focus is on the declaration that came with this offering.
After organizing the fruit of the Seven Species, and placing them in a basket, a trip is made to the Beit Hamikdash. The basket is placed in front of a Kohein, and the declaration is made.
This is considered to be a very joyous moment for the contributor.
It is a total recognition of how fortunate it is, to be in that moment. This is confirmed by connecting the event to Jewish history.
It has been a long journey to get to that point. We went through the painful experience of being in exile in Egypt. And we had to overcome anti-semites, like Lavan, who wished to destroy us. But somehow we made it to the Promised Land, because of Hashem’s abundant kindness.
The joy is increased by being able to own a piece of land. This land is cultivated and yields its beautiful fruit. It is particularly special to see the results of the work with one’s hands.
There is a similar recognition today, for those who have been blessed, to be able to live in Israel. It should never be taken for granted. One should feel this blessing in the context of Jewish history.
After a long and bitter exile, we have managed to return home to the land of our forefathers. We speak the language of our ancestors, and the Jewish holidays, are national holidays.
There are prayers that have been composed which are to be recited daily. It is giving thanks that we are living the dream of settling Eretz Yisrael. What could be more joyous than this!
Diligent Observance
The Gemara in Masechet Shabbat lists several reasons as to why the Temple was destroyed. One of the reasons given, is that they did not recite the Shema prayer, in the morning.
The implication was that the masses were partying regularly. They often got drunk and slept late, way past the appropriate time to recite the Shema. It also reflects on a generation that was more concerned about self gratification, rather than acquiring knowledge of Judaism. This yielded a generation of incredible ignorance. This, painfully, sounds like our generation.
Contrast this to Parshat Ki Tavo, where we are taught about a ceremony known as, וידוי מעשרות״.“ This refers to a ceremony done twice in the seven year cycle. This took place on Pesach in the fourth and seventh year of the Shmitta cycle.
Every Jews was expected to make a confession regarding the handling of his crops, and proper tithing. And since the tithe for the poor (מעשר עני), was given in the third and sixth year of the cycle, these confessions were made on the year following.
Every land owner made a declaration that he meticulously observed all of the laws related to all of the tithes he was expected to separate, down to the last detail.
The declaration ended with an amazing statement, as he stood before Hashem. He says, “I have not transgressed your Mitzvot, and I have not forgotten.”
How many Jews today would be able to make such a declaration? We must pray that we return to that time when every Jew studied the holy books, and the Torah represented the law of the land. Optimistically, I can say that in spite of all of the chaos, we are getting closer to that time when, “We will renew our days, as of old.