Cain and Abel

The Keli Yakar explains the incident of Cain and Abel, from a different angle. He writes that they had an ongoing debate regarding man’s ultimate purpose.

Cain was of the opinion that man should live for today, as he did not believe in an afterlife. He was a farmer and connected to the ground. He saw this world as permanent, and nothing followed it.

Abel, on the other hand, concluded that this world was temporary, and a greater world awaited us. We needed to apply ourselves to deserve to have a part of that world.

He dealt with shepherding, as the sheep were movable items, and temporary, just like this world.

Cain held one thing over Abel. He was the one who initiated making an offering to Hashem before Abel. It annoyed him that he stole his idea, and outdid him by offering a higher quality offering than him.

This was his motivation in killing him. They had very different philosophies on life, and Cain allowed jealousy to consume him, to the point that he murdered his brother.

Clarity in Jewish Law

The Talmud makes it clear that death came into the world because of Eve. Had she not eaten from the Tree of Knowledge, and convinced Adam to also partake, people would have lived forever.

We are also told that the same state of innocence and purity, returned to the Jewish people, at Mount Sinai. They were on such a high level, that death would have been eradicated, had they not sinned with the Golden Calf.

The Keli Yakar does not put all of the blame on Eve. It was Adam that gave the message to his wife, that it was not only forbidden to eat from those special trees, but it was also forbidden to touch the tree. He thought that adding the prohibition of touching the tree, would give his wife added protection from sin.

Eve did not realize that this additional precaution of not touching the tree, came from Adam. She thought it was from Hashem Himself.

The Serpent epitomized evil and cunning, and used this misunderstanding to his advantage. He pushed Eve to touch the tree, and convinced her that just as nothing happened from touching the tree, only good would come from eating it.

It is so important that we study Jewish Law thoroughly, so that we are able to know the difference between Torah law, Rabbinic law, custom or חומרא, stringency.

If we do not possess that level of scholarship, we should be certain to ask the person that tells us that something is forbidden, to explain why. He should be to tell us the specifics of a particular law, and its origin. If he cannot, he has no business telling us of this prohibition.

We learned this lesson from Adam and Eve. We paid a heavy price for this lack of clarity. Such situations must not happen again.

Let Us Make Man

When the Torah describes the creation of Adam, the language used is, נעשה אדם, “Let us make man.” The usual explanation is that Hashem was showing His humility, by making it seem that He was seeking the help of the angels.

Obviously, He did not need anyone’s help, and man was created by Hashem alone.

The כלי יקר has a different explanation as to why it says, “Let us make man.” He writes that help was needed from the earth to complete him. Hashem would provide the soul, and the eternal part of his being, but He did require the help of the earth to create his material, or חמרי, side.

The emphasis of the Keli Yakar, is not to imply that the Eternal, needed help. It was to remind each individual of his own composition. He has a physical side, with very real needs and desires. But he must not forget that he possesses a part of godliness within himself.

The goal is to elevate the physical, so that every action has a bit of spirituality in it. But man must understand that he achieves meaning and purpose when his focus is on the soul and coming closer to Hashem.

This is the clear description of man’s struggle in this world. Is he going to let the physical control him, where he lives a life of pampering and self indulgence? Or, will he overcome these temptations, and be one who gets satisfaction by giving to others, and easing their lot in life.

There is a very clear, right and wrong. We all need the strength to do what’s right, and connect to the spiritual side, and not give much attention to the physical. After all, the earth was only needed to complete man. But he is meant to go higher and higher.

Proof of G-d’s Existence

This year, our special commentary will be the Keli Yakar. His real name was Rabbi Shlomo Efraim Luntshitz. He was from Prague and lived in the early sixteen hundreds. He was a contemporary of the Maharal of Prague, and they are buried near one another.

The opening verse of the Torah, is out of order. It should have said אלוקים ברא בראשית, that G-d created in the beginning. This is how the seventy-two rabbis translated the Torah into Greek. They did not want others to think there was a deity named Bereishit, so they all, miraculously, switched the order of the verse.

The כלי יקר felt that the change in order was necessary, in order to grasp, more clearly, the essence of G-d. In this way, the concept of a god, was less abstract.

He would be able to be perceived by witnessing the work of His hands.

The Rambam stated this idea as well. Not only would we be aware of G-d’s existence, but marveling at the amazing world He created, would bring us to a level of fear, and even love of G-d.

The whole idea of the plagues in Egypt, were meant to be a strong response to Pharoah’s question, “I don’t know of your G-d.” Each plague was a further proof that there is a being that runs the world. He can act in a supernatural manner, any time he sees fit.

Some might remember the last line of the movie, “The Ten Commandments,” where Yul Brynner played Pharoah. He said, “The G-d of Moses, is G-d.

It is possible to come to the knowledge of G-d, by way of an intellectual knowledge. The use of the intellect, could bring a person to realize that there must be a Creator, that is actively running the world. But for most people, the intellect may be considered too abstract, and seeing is believing. This is what the Keli Yakar meant when he suggested switching around the wording of the first verse of the Torah. He understood the need for evidentiary evidence, in order to strengthen the belief in Hashem. This bond with G-d can and should become stronger, every day of our lives.

Changes in Emotion

In Israel, the holidays of שמיני עצרת and שמחת תורה, are combined into one day.

It is an emotionally charged day, as we go from dancing enthusiastically with the Torah, to remembering our loved ones in the Yizkor prayer. We must also be very solemn when we recite תפילת גשם, the prayer for rain, in the Mussaf service.

This change of emotion is seen later in the year, when Yom Hazikaron, the day we remember our fallen soldiers, is immediately followed by Yom Ha’atzmaut, Israel’s Independence Day. There is great celebration as we commemorate the miracle of the State of Israel.

Our history has taught us that we have experienced many highs and lows. Our exile was mostly a “low,” as we were torn away from our beloved homeland. The saddest part of this exile, is that most Jews are unaware of how unnatural and painful it is, to be scattered among the nations. The high we experienced was having all Jews living peacefully in their land, according to the dictates of the Torah. Those were the most glorious times in our history.

As we are about to conclude the holiday season, and go back to our normal routines, we must pause and reflect as to where we are. We must begin by showing gratitude for all that we have, and take nothing for granted.

Rabbi Berel Wein often has described the scene in Chicago on May 16th 1948. A huge crowd came to Chicago Stadium to celebrate the declaration of the State of Israel. All of the rabbis of all philosophies, attended that rally. And when the Israeli flag was raised to the rafters, everyone wept for ten minutes straight.

Great men like Rav Aryeh Levin expressed concern that people would one day take this miracle for granted. We must not take anything for granted, even if it involves dramatic changes in our emotions.

Appreciating the Torah

This week, we will be celebrating Simchat Torah, when we finish the yearly cycle of reading the entire Five Books of Moses. It is a day of rejoicing, when we show appreciation for our most precious gift, the Torah.

It has been recognized by all religions, the importance of having a Torah, for guidance and direction. But it is the aspect of it being a book of laws for all mankind, that gives it, its special significance.

The non-Jewish world is commanded to follow the Seven Noachide Laws. One who observes them meticulously, is capable of becoming righteous. For Jews, there are 613 commandments, and one who observes them with great care, is able to achieve holiness.

The most essential point to recognize is that the Torah is a book of laws, and without laws, man cannot survive. Often I will hear people describing their growth in becoming more spiritual. It is good to seek spirituality, but if this quest is not accompanied by a basic system of laws, it will not succeed.

The Torah recognizes this when it says that man’s inclination, is evil from his youth. When man is left alone, he will rationalize, and be led to sin.

This is so evident by what has been taking place in the world. When there are no rules, there is no morality. The yardstick becomes, “feeling good,” or doing whatever “makes you happy.” And when this philosophy has no limitations, anything goes.

The Torah’s laws and principles, are desperately needed, to set limits. It recognizes that man is incapable of deciding what is good and right. For if he is allowed to do so, he will self destruct.

We show our gratitude for the Torah on Simchat Torah, as we acknowledge that without it, the world would again be filled with nothingness.

Bayit-Succah

The Maharal gives an interesting explanation as to why we add in the Birkat Hamazon the prayer, הרחמן הוא יקים את סוכת דוד הנופלת, “May the Merciful One rebuild the fallen Succah of David.”

This is based on a verse from the Book of Amos, that says, “On that day I will rebuild the fallen Succah of David.” The Maharal explains that the House of Israel, is referred to as a “Succah,” and not a “Bayit.”

The great empires of history, Babylonia, Persia, Greece, and Rome, are described as a בית. Sometimes, it could be written as בית רומי or בית בבל, the House of Rome, or the House of Babylonia. Yet, Israel is merely, the Succah.

The difference between a house and a Succah, is that when a Succah falls, it is much easier to rebuild than when a house falls.

This represents the nature of the rise and fall of these empires. They begin as strong houses, but when they fall, they are not rebuilt.

But Israel’s history has been tentative and shaky, like a Sukkah. But when Israel falls, it rebuilds itself as easily as rebuilding a Succah.

Israel is the only nation in all of history, that saw days of glory, that was followed by a lengthy exile, and were able to rebuild again. Witnessing the rebirth of the State of Israel, is not only miraculous, but it has never been duplicated in the history of mankind.

This is why we are referred to as a Succah, and why we pray that the Succah of David should be rebuilt.

The Joy of Succot

There is a particular emphasis on happiness, connected with the holiday of Succot. One of the names for this holiday, is זמן שמחתינו, the “Time of our joy.”

If one has taken this holiday season seriously, he will get to that emotion of absolute happiness. He has diligently attended all of the Selichot services. He prayed with deep emotion on Rosh Hashanah and Yom Kippur, and he experiences an elevation of his soul.

Upon entering his beautiful and colorful Succah, he magically feels the Shechina, Divine Presence, descending into his temporary dwelling. He is transformed to a higher level of spirituality, and it feels good.

Not everyone is able to achieve this level of sanctity, but it is a worthwhile endeavor. If we didn’t get to this level this year, it is something to strive towards, next year.

The situation in the Beit Hamikdash, made it much easier to feel this joy. Having a Kohein Gadol intercede on our behalf, and being able to witness the red ribbon of scarlet, turn white, had to be very uplifting.

The celebration of the שמחת בית השואבה, literally, the happiness of the water drawing, was an amazing sight to behold. The Talmud says that one who has not witnessed the Simchat Beit Hashoeva, has not seen real joy in his lifetime.

There was non stop dancing, with music, jugglers, and acrobats. There were many who barely slept the entire week of Succot. It is also told that four beams, with four receptacles each, lit up all of Jerusalem. A woman who lived several kilometers away, would have enough light from the Temple, to thread a needle!

Succot is the holiday of happiness. But in order to feel that intense joy, we must apply ourselves in our service of Hashem. The results are most worthwhile.

Message of Kohelet

It is our custom to read the Book of Kohelet on Succot. It appears that the commandment to be in a state of joy, does not go well with Kohelet. Some view this book as very depressing, when all of the vanities of the world, are pointed out.

According to Rabbi Jonathan Sacks, the emphasis of Kohelet, is man’s mortality. Many people put the notion of death, out of their minds, and act as though they will live forever.

The message from its author, Shlomo Hamelech, is that if we don’t accept our ultimate demise, we will waste our lives with foolishness. The effort to amass a fortune, comes with the sobering possibility, that it will be squandered away by the next generation.

And so it is with all of man’s pursuits and achievements. They are not likely to last, nor is there a likelihood, that these achievements will be remembered for very long, after we leave this world.

According to Rabbi Sacks, the reason for all of the material pursuits, comes from a denial that our days are limited to 120 years, at best.

Succot, also known as חג האסיף, the Holiday of Gathering, was the most prosperous time of year, when most of society dealt in farming. They were not to let this prosperity go to their heads. Kohelet helped give perspective on the permanent and the temporary, the holy and profane.

The focus on our spiritual side, and our connection to our souls, is connecting to eternity. We do take with us the Torah we studied, and the Mitzvot we observed. And the true Tzaddikim leave an eternal legacy. Their contribution to the world is never forgotten. We speak of Rashi and the Rambam, as though they are still with us. This is the reason for the rabbinic statement, צדיקים אפילו במותם, נקראים חיים, “that the righteous, even after their death are considered alive.” Real joy comes from closeness to Hashem. This is the goal of Succot, and this is the message of Kohelet.

Glorify G-d

One of the themes of the holiday of Succot, is זה א-לי ואנוהו, “This is my G-d, and I will glorify Him.”

The lesson is that we are supposed to beautify all of the Mitzvot that we do, by not holding back the expense involved. We should try to purchase a beautiful set of Tefillin, nice Tzitzit, a Shofar that is majestic, and a Sefer Torah with perfect writing.

This theme is connected with Succot, because we need to go to the trouble of building a Succah, and purchases the Arba Minim, the four species. There is a wide range of prices and effort in these two areas. One can purchase a small, do it yourself Succah, with minimal decorations. Or, he can go to the trouble of building a large, beautiful Succah with creative and tasteful decorations. The Arba Minim can be bought for a small amount, or a much larger amount for the perfect Etrog.

Obviously, we should spend within our means, but the way we go about doing these Mitzvot, shows how much we cherish them, and how much we want to give glory to G-d.

It sends a bad message when we find the funds for trivial, unimportant things, but cannot bring ourselves to spend lavishly in the performance of Mitzvot.

The Halacha regarding Succah decorations, is very interesting. Once they are designated for the Succah, and are placed there, they may not be used for any other purpose. If they fall down by themselves, they still may not be used, unless a stipulation was made before the Chag.

Succot serves as the reminder to glorify Hashem by spending extra money, to show how dear the Mitzvot of the Torah, are to us.

Shabbat Succot in Temple

This year, we have the unusual situation of the first day of Succot, falling on Shabbat. After the destruction of the Second Temple, our sages decreed that we do not take the Lulav on Shabbat, for fear of carrying the Arba Minim from one domain to another.

When the Temple was in existence, they did take their Lulav and Etrog, even when the first day of the holiday, fell on Shabbat. This was in spite of the fear of carrying on the Chag.

They also needed to devise special leniencies for the bringing of water from the Shiloach, for ניסוך המים, water drawing, as well as bringing the ערבה, the willow, for its special ritual.

In the case of the Lulav, all were advised to bring their Lulavs before Shabbat, and place them on special shelves in the Temple. In the event that someone would take the wrong Lulav, a declaration was made. “Anyone whose Lulav should mistakenly come into their hands, should view it as a gift, and is permitted to use it.” This solved the problem of carrying on Shabbat, and the declaration solved the problem of taking the wrong Arba Minim.

We are told that when the third Temple will be rebuilt, we will go back to the old system, and again bless our Lulav and Etrog on Shabbat. Hopefully, that time will come soon!

Interesting Succot Halacha

There is an interesting Halacha related to Succah that has Shabbat ramifications. It involves that which is permitted to be used for Schach.

We are forbidden to use any vessel on the roof of our Succah that is מקבל טומאה, that is susceptible to ritual impurity. This applies today, even though there are no laws of טומאה, applicable today.

The definition of a כלי, a vessel, is something that has a use, as in a receptacle. A wooden chair is an example of such a vessel. This means that one cannot use a wooden chair as Schach, because it is מקבל טומאה.

However, if a chair was broken into pieces, those wooden pieces, could be used as Schach, since they no longer constitute a vessel.

The Shabbat laws work in a different manner. A chair, is not Muktza, and we are permitted to use it on Shabbat. But if the chair breaks, its fragments no longer have a purpose, and become Muktza, and may not be moved or carried.

Regarding Succot, the chair cannot be used as Schach, but it’s fragments are permitted for use. But regarding Shabbat, the chair has use, but it’s fragments do not.

This is a confusing type of Halacha, as the same object, the chair, has different ramifications depending on the context it is used.

Clouds of Glory

The Succot that we build are to remind us of the ענני הכבוד, the Clouds of Glory of the desert. These clouds were in the merit of Aharon, and were a symbol of Hashem’s constant protection.

By leaving our comfortable homes and moving into the temporary dwelling, known as the Succah, we confirm that we understand how tentative life really is.

We must never forget for a moment, how we are not in control of our destiny. Our free will allows us to decide the direction we want to take in life. However, whatever transpired after this, is out of our control.

When we asked for forgiveness for the sin of תמהון לבב, confusion of the heart, on Yom Kippur, it refers to this very idea. This is generally understood to mean that we have not seen the hand of Hashem in everyday events.

We may have allowed ourselves to think that there are “coincidences.” Rabbi Avraham Twerski wrote that the definition of a coincidence is a miracle where G-d chose to remain anonymous.

The time we spend in the Succah should be on reflecting on our own vulnerabilities. This realization is to our benefit, as it allows us to get closer to Hashem, and feel His protection.

In the desert, the Clouds of Glory, were an obvious manifestation of Divine protection. The Succah is meant to remind us of this protection, and our total dependence on G-d.

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.

Confession

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.