Comparisons

Parshat Noach contains two major comparisons. First there is the comparison between Noach and Avraham Avinu. This is followed by a comparison between the generation of the flood and the generation of the דור הפלגה, those that were involved in the Tower of Bavel.

Regarding Noach and Avraham, the Torah focuses on the word, בדורותיו, “in his generation.” This implies that Noach was righteous in comparison with those with whom he dwelled. Had he lived with Avraham, he may not have stood out as anything special.

The Torah also tells us that he entered the Ark, “because of the waters of the flood.” This implies that even Noach had doubts if there would actually be a flood. Avraham’s faith, on the other hand, was unshakable.

The Talmud implies that the generation of the flood was worse than the generation of the Tower of Bavel. The latter exhibited some sense of unity in their working together to build this tower. They had merits despite their rebelliousness towards G-d.

The generation of the flood were considered pure evil. It is not coincidental that the Torah describes this evil as “Hamas.” Rav Kook wrote that the only way to deal with such evil, is to utterly destroy it. They will have no share in the World to Come.

These two comparisons give us a glimpse as to how we are to try to learn our biblical stories in greater depth. Each year when the Torah is read again, we are able to discover new lessons and ideas, that we may not have been aware of, in previous years. This is the beauty of Torah study that is one of our greatest gifts.

G-d Gave This Land to the Jewish People

The first Rashi in the Torah answers the question as to why we were not first given laws, and only later, a description of creation. After all, we are meant to observe the 248 positive commandments and refrain from violating the 365 negative commandments?

Rashi answers that the reason for this order was to show how all of the earth belongs to Hashem. He has the ability to give the land to whomever he sees as fit. This would also be the answer to future claims of the nations of the world that we are robbers.

Eretz Yisrael is His gift to the Jewish people. It is their G-d given right to possess this land. The Torah, the Land, and the people of Israel, form this inseparable bond between Hashem and the Jewish people.

Rav Meir Goldvicht of Yeshiva University claims that an aerial view from space of Israel, shows the four letter name of G-d appearing on all four sides. One can find the letter “Yud” on one side, the “Hey” on another side and the additional “Vav” and “Hey” on the other sides.

It is a fulfillment of the verse, “Mountains surround it, and Hashem surrounds His people.” Eretz Yisrael has a special Kedusha only for the Jewish people.

The Kabbalists have revealed that there is a positive shift in our current battle to protect our homeland. The Talmud in Masechet Megilla tells of Haman’s rise to power. His Mazal, or fortune, was in his favor. For there is no person who does not have his time when luck is in his favor. The Kabbalists now claim that the fall of Nasrallah and Sinwair is an indication that their Mazal is now over. It is only a matter of time when complete victory will be ours, with G-d’s help. Great strength comes when we are passionate about our love for our land.

Garden of Eden

Rav Kook gave an explanation of what the Garden of Eden represented. It was a holy place, where one was able to grow spiritually, as all of one’s physical needs, were provided.

The only condition necessary for one to be able to live in eternal bliss, was refraining from eating from the Tree of Life, and the Tree of Knowledge.

This perfect world was represented by these two trees. The Tree of Life was the symbol of rejecting sin and rejecting death. As long as there was no sin, man would live forever.

The Tree of Knowledge symbolized truth, justice, and righteousness. It represented a rejection of lies and falsehood. The two trees demonstrated that a perfect world would consist of a rejection of sin, falsehoods, and corruption. Instead, kindness, truth, and righteousness would reign.

The crafty snake could not tolerate such goodness, and devised a plan that would shatter this perfect world. The snake represented the Yeitzer Hara, the evil inclination. His whole essence was to sabotage all of the goodness and replace it with doubt and evil.

We are still working at removing the pollution that the snake placed in Eve. We are living in a time when we are actively trying to remove the evil in the world, that was brought by the serpent. We are striving towards a return to the perfect world that existed in the Garden of Eden.

Shabbat and the Festivals

It is interesting to note a glaring difference between Shabbat and the other holidays in the Jewish calendar.

The Torah tells us that regarding Shabbat, it was Hashem, Himself, who blessed and sanctified the seventh day. This was the day He rested from all of His labors.

In contrast, the Talmud in Masechet Brachot tells us that permission was granted to Israel to sanctify the special days that would be declared a holiday. The Sanhedrin had the authority to declare Rosh Chodesh. They were also given the authority to add a month to the Jewish calendar.

The Heavenly Court complied with the decision of the earthly court. This is why the Torah declares, “These are the times that you shall declare them as holy days.”

Even though Shabbat has already been sanctified by Hashem, we give the day further sanctification with the recitation of “Kiddush,” which means, “sanctification.”

It is also interesting to note that the text of the Shabbat Kiddush, uses the words, זכר למעשה בראשית, that it is a remembrance of the act of creation.

On the festivals, the Kiddush includes the words, זכר ליציאת מצרים. This corresponds to the time of the Exodus, as all the holidays are time oriented. Shabbat is Divinely sanctified, and is holier than all of the holidays. Shabbat violation carries the greatest penalty, as it is a denial of G-d’s dominion in the world. If He, who does not need rest, nevertheless, rested on the seventh day, how much more must we, who need rest, rest.

This is a novel way of Rav Kook that shows the added sanctity of Shabbat, in connection with the other holidays.

The Limitation of Time

The concept of time is learned from the six days of creation. Once the sun, moon, and stars were created on the fourth day, we had a clear understanding of what constituted one day. “It was evening and it was morning, one day.”

The day seemed to begin with the rising and setting of the sun. And the night began when the moon and stars appeared in the sky.

The concept of time is very much limited to man. The eternal soul that is man possesses, is placed in a body that lasts for up to 120 years. This explains why man’s capacity to perceive lofty and spiritual concepts have restrictions. Spiritual beings such as angels, have a much greater spiritual potential as they are not made of flesh and blood.

The goal of man is to tap into his soul, which is eternal. He is meant to put much less emphasis on the physical and material side. This is a difficult challenge as man must learn to make the correct choices in overcoming temptation.

It is much easier to give in to the physical, rather than pursuing the path of spirituality. This is what separates the truly great individuals from the mediocre.

Moshe Rabbeinu epitomized the ultimate in terms of man’s potential. He became a completely spiritual being. He did not need to eat bread or drink water for the forty days he was on Mount Sinai. He was described as the one who “Knew Hashem, face to face.”

It is important to understand both man’s limitations as well as his potential. Rav Kook spoke of the אור הגנוז, “the hidden light,” that is revealed to man when he gets closer and closer to G-d.

This also explains why the truly saintly Jews were not afraid of death. They saw the positive side of no longer being confined to their bodies. Their souls would not only live on, but they would be able to experience the holiness of the higher worlds.

Man is bound by time that reflects man’s limitations. This realization should motivate man to use his time wisely, so that he is able to achieve his full potential. Connecting to the holy and the spiritual, brings meaning to man, and gives him the greatest contentment in this world.

Harsh Judgement and Mercy

Rav Kook made an important observation from the wording of the beginning of the Torah. The first verse of the Torah says that, “in the beginning, G-d created Heaven and Earth.

The name used to describe Hashem was “Elokim.” Shortly after, in the second chapter, there is a reference to the day when Heaven and Earth were created by “Hashem Elokim.”

The name, “Hashem,” refers to the four letter name of G-d that is pronounced, “A-do-nai.” These two names of the Creator are used often throughout the Torah. The name “Elokim,” refers to “Din,” or harsh judgement, while the other name refers to the “G-d of mercy.”

Rav Kook was pointing out that the original plan was for the world to be judged on the basis of “Din.” Hashem quickly realized that the world would not survive based on Din, and it needed to be judged on mercy, known as “Rachamim.”

This was a realization of the weakness of man, and his tendency towards sin. He needed to be given another chance to make things right, after giving in to temptation.

This is an extremely important message for all of us in how we interact with others. If we are judgmental and unable to give the benefit of the doubt, we must be aware that Hashem will treat us with harsh judgement. Nobody can survive Hashem’s Din. Therefore, we must learn to treat others with kindness and mercy, so that Hashem will treat us in that way. Asking for Hashem’s judgement, is almost like a death wish.

The world could not stand on Din, and neither can we. This was the basic teaching of Rav Kook in terms of how we are to appreciate Hashem’s loving kindness in dealing with mortal man.

The Sixth Day

The celebration of Simchat Torah, includes the reading of the final Parsha of the Torah as well as the beginning of Breishit once again.

This year, the first Parsha of the year will be read just two days after Simchat Torah is celebrated in Israel. This is the perfect time to resolve to study the weekly Torah portion in greater depth this year.

It is also interesting to note that the description of the creation each day of the week, has the same ending, except for the sixth day. On all other days, it is written, יום אחד, יום שני, יום שלישי, etc. But the sixth day has an extra “ה” making the word, יום השישי.

The explanation for this discrepancy is that the Torah is not only referring to that which was created on the “sixth day,” but it was referring to another “sixth day.”

The second reference is to the sixth day of Sivan, when the Torah was given on Mount Sinai. The Rabbis explain that the world was created for the sake of the Torah.

Without the Torah, the world would be returned to a state of תהו ובהו, or nothingness. The Torah was ultimately given to the Jewish people as an anchor for the whole world. It served as a constant reminder of all that is good, moral, and holy, in this world.

We have seen what happens to a world that lacks morality, and substitutes Torah values for “wokeism,” and other nonsense. Values are lost and the masses are left wandering around in search of meaning.

The “יום השישי” that is also read on Simchat Torah, gives us reason to celebrate and appreciate the precious gift that is the Torah. The Tanya writes that the Torah and G-d are One. The will of Hashem is expressed in the Torah.

It is the vehicle that allows us to be drawn closer and closer to Hashem.

When we experience this closeness, there is absolutely nothing that compares in giving a sense of purpose and contentment in this world. The sixth day of Sivan, was the greatest day in human history.

Maintaining a State of Joy

Rabbi Nachman of Breslav, is connected with the phrase that it is a great Mitzva to constantly be in a state of joy. The holiday season, with its beautiful laws and customs, enhances this possibility of achieving a state of joy.

The question is how are we able to maintain this feeling, on a daily basis, when we are faced with various challenges. The Mussar books give suggestions as to how we might reach this goal of remaining happy. They all would like us to be aware that we are in a constant battle with the Yeitzer Hara, or evil inclination.

The role of the Yeitzer Hara is to take away our joy. It is interesting that the numerical value of the word, Amalek, is equal to the word, “Safek,” which means, doubt. Amalek and the Yeitzer Hara, according to some opinions, are one and the same. If we begin to question ourselves, and allow ourselves to begin worrying about many aspects of our lives, the Yeitzer Hara and Amalek, are winning.

We must recognize that all negativity, and particularly, worrying, is the greatest impediment to take away our joy.

The classic book, “Orchot Tzaddikim,” goes so far to say that the opposite of Simcha, is worry. Every individual causes himself great harm by giving in to worry. It is the work of the Yeitzer, as nothing positive comes from worry.

The ultimate way towards maintaining joy, comes from developing a closeness with Hashem. When one achieves a level of intense love and devotion towards G-d, he will feel the Divine protection. He will be able to feel happiness and contentment at all times.

Rabbi Nachman’s statement represents a goal that we are to attempt to reach. He never said that it was easy to attain such a level. However, he believed that if we apply ourselves and do the spiritual work necessary, we will be able to fulfill the Mitzva of being in a state of joy at all times.

Symbolism of Four Species

The Four Species that are taken each day of Succot, except for Shabbat have their own significance. Part of the ceremony involves , “Na’anuim,” that refers to the waving of the species.

This is one aspect of the Arba’ah Minim, that allows us to acknowledge Hashem’s Presence in all directions of the world. This represents our special bond with the G-d of Israel.

The other aspect of this Mitzva, involves the bond between every Jew of all backgrounds. We bind all four species together, as a sign that we are trying to create unity among all Jews.

Each of the Four Species, represents a different kind of Jew. The Etrog, or citrus fruit, has a good taste and good smell. This represents one who has Torah knowledge and good deeds.

The Lulav, or palm branch, has taste but no fragrance. This refers to one who possesses Torah that is not accompanied by good deeds.

The Myrtle has good fragrance but no taste. And the willow has neither taste or smell, which would refer to one without Torah or good deeds.

The Rabbis have said that purification from sin leads to unity. This means that when we are able to rid ourselves of pettiness, jealousy, Lashon Hara, and cause less hatred, we are able to become unified as a people.

The binding of the Four Species, and the four types of Jews, is a symbolic attempt to create such unity.

For years, the IDF did not get the credit they deserved for being that one entity, where there was real unity. Our precious soldiers fought hand in hand with their fellow Jews, without caring at all, what were the religious or political beliefs of their comrades.

Today we are so deeply indebted to the brave heroes, of the Israeli army. They are unified in their resolve to defend our people, as they have a deep love for their country and fellow Jew. They are the example of what the binding of the Four Species, were meant to accomplish.

Succot in the Temple

During the time of the Temple, one of the highlights was the ceremony known as Simchat Beit Hashoeva, “The Rejoicing at the Place of the Water Drawing.” The Talmud mentions that one who has not witnessed this ceremony, has not seen a joyous occasion in his life.

The ceremony involved taking water from the creek below the Temple. At the top of the altar, the Kohein would pour water and wine at the same time. This was accompanied with instruments playing, and the Shofar sounded.

The festivities were held in the women’s section of the Temple. The young Kohanim would ascend four pillars, and would light them with worn out garments of the Kohanim. All of Jerusalem was lit up by these pillars.

The Talmud in Masechet Succah, describes the festivities. “Rabbi Yehoshua Ben Hanania stated: ‘When we used to rejoice at the place of the Water Drawing, our eyes saw no sleep. How was this? The first hour was occupied with the daily morning sacrifice; from there we proceeded to prayers; from the prayers, to the additional Mussaf sacrifice; then to the House of Study; then the eating and drinking; then the afternoon prayer; then the daily evening sacrifice; and after that, the rejoicing at the place of the Water-Drawing all night.”

This is another example as to how the Beit Hamikdash was the focal point of Jewish life. It symbolized the special bond between G-d and the Jewish people.

The pilgrimage festivals were extremely uplifting. The connection to this holiness was meant to carry the Jewish people throughout the long, dark winter.

They would get their spiritual batteries recharged during their next visit on Pesach. It is understandable how the destruction of our two Temples, caused Jews to go astray from true Torah values. The Temple served as a source of strength and hope. G-d’s Presence was felt in a very strong way. We must understand the loss, in order to pray for its rebuilding. May that time come speedily in our time.

Feeling Joy

There is no holiday in the Jewish calendar that places so much emphasis on joy as Succot. There are three different references in the Torah, that connect the idea of Simcha, or happiness, with this holiday.

It is strange that there is a commandment to be happy. This is an emotion that a person feels. How can we be expected to feel joyful, simply because this is a Torah commandment.

It appears that there is a connection to this entire holiday period. If the proper intention was paid to all of the preparations before this before the month of Tishrei, this is part of the process.

During the month of Elul, the Shofar was blown each morning. The week before Rosh Hashanah, we began the Selichot service.

The Ten Days of Teshuvah between Rosh Hashana and Yom Kippur, were very intense. The peak of this period was a full day of fasting and asking for forgiveness, on Yom Kippur.

We have been elevated as a people with this injection of spirituality, for the past forty-five days. The feeling of joy that is felt when we build and enter our Succah, is a natural consequence of this spiritual elevation.

The Succah has a certain of magic to it. When we live in our temporary dwelling, we can almost feel the Divine Presence descending upon us. The colorful decorations add to this happy feeling.

We can see that it is appropriate to ask us to be joyful on Succot. We are being told that this will be the natural consequence of observing this entire holiday as delineated in the Torah and by our Rabbis.

Kohellet

There are five Meggilot that are part of the twenty-four books of Tanach. Each of these Megillot is read on a different holiday.

Meggilat Esther is read on Purim. Song of Songs is read on Pesach. Meggilat Ruth is read on Shavuot. Megillat Eicha (Lamentations) is read on Tisha B’Av, and Kohellet is read on Succot.

Song of Songs and Kohellet were both written by King Solomon. Most opinions say that he wrote Song of Songs in his youth, and Kohellet in his old age. Song of Songs is a love story that seems appropriate to be written by a man in his youth. Kohellet seems to be more of an older person reflecting on his life.

There are other opinions that it was the reverse. He wrote Kohellet when he was a young “know it all,” and Song of Songs when he appreciated the love of his “wife of his youth.”

Kohellet is read on Succot in order to clarify what a person’s priorities ought to be. There is always a tendency to become complacent when someone feels financially secure. The fall was a prosperous time for the farmers, which is why they needed a reminder about not getting off track.

Shlomo Hamelech makes it clear that he has really been the perfect example of, “been there, done that.” He claimed to have tried every possible physical indulgence “under the sun.”

His important conclusion is that “all is vanity.” There simply is no material pursuit that will give a person lasting joy. Our imperfect world, leads to a great deal of frustration.

When all is said and done, the only pursuit in this world that gives meaning and contentment, is to “Fear G-d and observe the commandments, for this is all there is for man.” The simplest and most perfect joy is right in front of us. We only need to open our eyes to appreciate this truth expressed by the wisest of all men.

He’s Watching

The Talmud in Masechet Bava Kama gives two definitions regarding a thief. One is called a “Ganav,” and the other is called a “Gazlan.”

The Ganav steals secretly when the owner of the object is unaware and is not looking. The Gazlan steals with force and could even be an armed robber.

It is somewhat surprising that when the Ganav is caught and brought to justice, he is penalized by paying double the amount that he stole.

The Gazlan, who acts more brazenly, is only required to return what he stole, or pay its value. The Torah says, והשיב את הגזילה, that he must return the stolen object.

The Talmud explains the reason for this law. The Ganav has demonstrated that he fears man more than he fears G-d. For this he is penalized.

The Gazlan is showing more desperation by his actions. He is not necessarily a denier of G-d. He needs money so badly that he’s willing to take the risk that both man and Hashem are watching. He’s hoping he will somehow get away with his crime.

This is an appropriate message as we are making our final pleas for a good year. As Rabbi Yochanan Ben Zakai told his students on his death bed, “May your fear of G-d be as great as your fear of man.” They were surprised by such a simple parting message.

He explained that this is not a small thing. We must constantly remember that “Hashem is watching,” and everything depends on Him. Depending on man, leads to futility.

Dwelling in the Succah

The classic explanation as to why we dwell in Succot for seven days, is to remind us of the temporary huts that the Jews lived in during their time in the desert.

It was also to remind us of the ענני הכבוד, the “Clouds of Glory, that traveled with the Jewish people during their forty year journey, in the merit of Aharon.

These two reasons combine to emphasize our absolute dependence on Hashem at all times. The Succot showed how temporary life is, and how vulnerable we are.

It was decided to celebrate Succot in the fall, because that was the most prosperous time of the year for the farmers as they gathered their crops. Most Jews were farmers and they needed to be reminded not to forget that their success and prosperity was all from Hashem.

It seems that this year, in particular, the message of dependence on Hashem rings loud and clear. We give thanks every day in the “Modim” prayer of Shmone Esrei, for “the miracles that are with us each day.”

This has been a year of outward miracles as we have been bombarded with so many rockets, that due to Hashem’s protection, caused very little loss of life.

As we sit in our Succot this year, we should feel overwhelmed with gratitude for Hashem’s protection. We must not take anything for granted. We should feel blessed that Hashem has chosen us from among the nations for our special role of teaching morality and goodness to the world.

Three Categories of Mitzvot

The “Duties of the Heart,” written by Rabbeinu Bachye, around the year 1100, is meant to help intensify the way one worships G-d.

He emphasizes “Kavanna,” which means intent, as a key towards achieving this goal. Before performing any Mitzva, there should be a moment of pause, where one asks that the performance of that Mitzva, should bring him closer to Hashem.

Rabbeinu Bachye wanted us to be aware that there are actually three categories of Mitzvot. There are those that are performed with our intellect and emotions. These include the fear and love of Hashem, acknowledging His existence and unity, and being aware to sanctify His name.

There are also Mitzvot that we perform with speech. We pray to G-d, we are careful to use our speech so that we do not hurt others, and we try to use our words, to comfort the mourners and the downtrodden.

Succot is the holiday that emphasizes the third category. We use our physical bodies to build our Succah. We show how we cherish this Mitzva, by decorating it, which shows our love for the Mitzva. We must use our feet to purchase our Lulav and Etrog. We try to buy a set that glorifies our G-d. In Temple times, all of the men had to physically appear at the Beit Hamikdash to offer sacrifices. This holiday serves as a reminder that we are meant to serve Hashem with every aspect of our being. The reward for such service, is a feeling of closeness and contentment to our Creator. There is nothing in this world that can bring such happiness and joy.

From Yom Kippur to Succot

The Keli Yakar makes an interesting observation about this holiday period. He wrote that Jews do not sin from Yom Kippur until Succot.

There are two possibilities as to why this is true. The first is that we have been inspired and elevated from the Ten Days of Teshuva, as well as experiencing a full day of fasting and prayer. This spiritual high that we are on lasts for another five days, at least, until the Succot holiday begins.

The second possibility in explaining the Keli Yakar, is that we are so busy with the building of our Succah, and the purchase of the Four Species, that we simply don’t have the time to commit any transgressions.

This second explanation confirms the theory as to why there is a general lack of idealism and drive in the younger generation. There is far too much leisure time, and far too much money. The combination of the two, spells trouble.

Because so often young people are “bored,” they use their free time and money to entertain themselves. This entertainment takes them away from the path of Torah and holiness.

The Rabbis recommend that we fill our lives with a legitimate job, and study Torah when we are free. The two keep us away from sin.

We do need to point out, as Douglas Murray has done so eloquently, is that the younger generation in Israel, are the exception to the rule.

Their bravery, love of country, and love of their fellow Jew, is truly inspiring. We are living among modern day heroes and giants.

The Keli Yakar teaches us an important lesson about human nature. It is one that we must carefully take to heart.

Kol Nidrei

The main figure related to Yom Kippur during the time of the Beit Hamikdash, was the Kohein Hagadol, the High Priest. He was appointed the messenger of the people, to help them receive atonement.

The process of the Temple service of the High Priest, began a week before Yom Kippur. He was brought to the Temple, for a review of all of the details involved on the Day of Atonement.

During the period of the Sadduccees, when many Jews had rejected the Oral Law, the Kohein Hagadol needed to be cross examined by members of the Sanhedrin, to be sure that he was worthy of his lofty task. This was a very emotional moment as it was so unfortunate that such an interrogation was necessary.

The High Priest was kept awake the entire night of Yom Kippur, and he began his service at dawn. He offered many sacrifices and was privileged to enter the Holy of Holies only on this day.

He did confessions on behalf of himself, the other Kohanim, and all of Israel. When he uttered the holy Name of G-d in purity and sanctity, all of the Jews around him, fell on their faces.

When he successfully completed all of his duties on this day, his face radiated with holiness. There was great joy and celebration in feeling Hashem’s closeness, and in feeling that atonement was achieved. This feeling of joy continued throughout the holiday of Succot.

How sad it is that we have no Temple and have not merited seeing the Yom Kippur service. We should be in the mind set that if the Kohein Hagadol began his preparations seven days before Yom Kippur, we should make our own preparations as well.

There is so much to pray for this year in particular. And there is so much gratitude we need to express to G-d, as we have been witnessing Divine protection every single day, in the most miraculous way.

In the merit of the numerous heroes that have shown incredible resolve in defending our homeland, and to all those who have done huge acts of Chessed, we should be blessed with peace, good health, and prosperity.

The High Priest

The main figure related to Yom Kippur during the time of the Beit Hamikdash, was the Kohein Hagadol, the High Priest. He was appointed the messenger of the people, to help them receive atonement.

The process of the Temple service of the High Priest, began a week before Yom Kippur. He was brought to the Temple, for a review of all of the details involved on the Day of Atonement.

During the period of the Sadduccees, when many Jews had rejected the Oral Law, the Kohein Hagadol needed to be cross examined by members of the Sanhedrin, to be sure that he was worthy of his lofty task. This was a very emotional moment as it was so unfortunate that such an interrogation was necessary.

The High Priest was kept awake the entire night of Yom Kippur, and he began his service at dawn. He offered many sacrifices and was privileged to enter the Holy of Holies only on this day.

He did confessions on behalf of himself, the other Kohanim, and all of Israel. When he uttered the holy Name of G-d in purity and sanctity, all of the Jews around him, fell on their faces.

When he successfully completed all of his duties on this day, his face radiated with holiness. There was great joy and celebration in feeling Hashem’s closeness, and in feeling that atonement was achieved. This feeling of joy continued throughout the holiday of Succot.

How sad it is that we have no Temple and have not merited seeing the Yom Kippur service. We should be in the mind set that if the Kohein Hagadol began his preparations seven days before Yom Kippur, we should make our own preparations as well.

There is so much to pray for this year in particular. And there is so much gratitude we need to express to G-d, as we have been witnessing Divine protection every single day, in the most miraculous way.

In the merit of the numerous heroes that have shown incredible resolve in defending our homeland, and to all those who have done huge acts of Chessed, we should be blessed with peace, good health, and prosperity.

Love Every Jew

The observance of the Torah presents different challenges to different people. Although there may be a general acceptance to observe all of the commandments, some people find certain Mitzvot more difficult to observe than others.

The obligation to give ten percent of one’s income, might be extremely challenging to some, while others are able to observe it easily. The same could be said about the laws of Family Purity, or moving to Israel. There are different challenges for different people.

The Mitzva to love every Jew, might be the most difficult of all. Let’s face it, that there are plenty of Jews whose personalities and views, make them very difficult to love.

We are not able to enter Yom Kippur without having made peace with those that we may have wronged. The laws between man and G-d can achieve atonement on Yom Kippur. But the laws between man and man are not forgiven, unless a sincere attempt was made to ask for forgiveness from our fellow man.

We must be able to swallow our pride and be certain that we did not cause physical or monetary damage to another person. And we must not shame them, either.

The laws of the Torah are beautiful and challenging at the same time. But we must at least be focused on correcting the difficult law of being able to love every Jew, by being sure that we have not wronged them. We can then enter Yom Kippur with confidence that we have cleaned our slate.

Truth and Peace

The Book of Our Heritage, written by Eliyahu Kitov, describes all of the major events of the Jewish calendar, month by month. He has a novel idea regarding Teshuva.

He writes that if a person remembers two words, “truth and peace,” they will be great deterrents to prevent a person from sinning. If someone is always truthful and never lies, he will realize his accountability if he’s actually guilty of a crime.

The idea of peace is meant to avoid quarreling with others. If this is on the forefront of a person’s mind, he will also avoid speaking badly of that person, and other sins will also be avoided.

On a deeper level, Emmet and Shalom, as expressed in Hebrew, are the keys towards achieving peace of mind. In other words, we cannot have peace without truth.

This means being able to avoid delusions about people or a person’s reality. It is so much healthier to admit to the truth rather than avoid it. Eventually, the truth does come out, and it is recognized how much better it would have been, had this been confronted much earlier.

We must also be realistic about the positive and negative traits of our loved ones and friends. A refusal to accept people as they are, can lead to great heartache and disappointment.

It is much healthier to be able to accept and love these individuals, despite their flaws, rather than ignore them. We cannot expect others to be perfect, and it helps to know the possible limitations of certain relationships.

If someone has the courage to see the truth as it is, this is the secret in finding peace of mind. Truth and peace go hand in hand, and are extremely important attributes for an individual to possess.