"V'SAMACHTA B'CHAGECHA" -- "AND YOU WILL REJOICE IN YOUR HOLIDAY"
THE TORAH PORTION OF HA'AZINU
"May my teaching drip like the rain..." (Devorim 32:2)
The Torah is compared to rain. Just as when it rains we don't immediately see the fruits, so it is with Torah. Even if one doesn't see success immediately , in the course of time he will see success. And just as when it rains nothing grows until one works the ground, so one first needs to struggle in the Torah and afterwards he will see great success.
"When I call out the Name of Hashem, ascribe greatness to Elokainu." (Devorim 32:3)
By virtue of the fact that we merit to praise Hashem, on that alone we should ascribe greatness to Hashem -- we need to praise Hashem for that in and of itself.
THE HOLIDAY OF SUCCOT
On the first night of Succot, it is a requirement to eat a K'zayit (olive-sized portion) of bread in the Succah, and one needs to intend with the first K'zayit to fullfill the positive Mitzvah to eat bread in the Succah. This is similar to the eating of Matzah on the first night of Passover. And one should also intend that the reason for the Mitzvah is a remembrance of our leaving Mitzrayim (Egypt) as well as a remembrance of the Clouds of Glory.
"And you shall rejoice on your Holiday..." (Devorim 16:14)
It is said in the name of HaRav M'Brisk ztz"l that the most difficult Mitzvah is the MItzvah "and you shall rejoice on your Holiday". One needs to be very careful not to be even a moment in sorrow, in order not to transgress the positive Mitzvah of rejoicing on the holiday.
"...That I caused the Children of Israel to dwell in Succot..." (Vayikra 23:43)
The Tur asks why we don't build Succot in the month of Nissan, since the Succot are a remembrance of the Clouds of Glory, and the Clouds of Glory were there immediately upon our leaving from Mitzrayim (Egypt). The Gr"a explains that after the Sin of the Golden Calf, the Clouds of Glory disappeared, as it is written: "...and Moshe saw the nation, that it was uncovered..." (Shemot 22:25), that is, they had become revealed to everyone's eyes since the Clouds of Glory had disappeared. It was only afterwards that the Holy One Blessed Be He forgave Israel for the Sin of the Golden Calf, as it is written "I have forgiven according to your word" (Bamidbar 14:20), and that was on the 10th of Tishrei (Yom Kippur). Immediately afterwards on the day after Yom Kippur, on the 11th of Tishrei, the Children of Israel were commanded about the construction of the Mishkan (Tabernacle). During the course of two days they brought the donations for the Mishkan, that is on the 12th and the 13th of Tishrei. On the 14th of Tishrei all the wise-hearted took the donations for the MIshkan in their hands and immediately on the 15th of Tishrei they began to occupy themselves with building the Mishkan. It was then that the Clouds of Glory returned. Therefore we find that on the 15th of Tishrei, which is the time when the Clouds of Glory returned, we make a remembrance for that on the Holiday of Succot.
THE FOUR KINDS
The Etrog (Citron) is similar to the Heart, as it is written in the Zohar, that the Etrog is the Heart. The Lulav (Palm Branch) is similar to the Spine, the Aravot (Willow Branches) are similar to the Lips, and the Hadassim (Myrtle Branches) are similar to the Eyes. And with these four items, one sanctifies his entire body.
The Etrog (Citron) has both taste and scent. The Lulav (Palm Branch) which is from the tree which produces Dates, has taste but not scent. The Hadassim (Myrtle Branches) have scent but not taste. The Aravot (Willow Branches) don't have either scent or taste. This is a hint that there are all different kinds of people, and we need to bring all of them close.
THE SHAKING OF THE FOUR KINDS
A man was in a war and he was told to bomb. He asked his commanding officer about that and said that he didn't see any reason why he should bomb, since he didn't see any target. His commanding officer said to him, don't ask, just bomb and afterwards you'll see what you did. And in truth, afterwards he saw that many of the enemy were killed and their buildings were destroyed. Later on, when the man was standing and shaking the four kinds, he remembered his experience in the war, and he said to himself, if the Holy One Blessed Be He commands us to do the shaking of the four kinds, we don't need to see the results immediately, and in the course of time we will merit to see it.
KOHELET
"Fear Elokim and observe His Mitzvot..." (Kohelet 12:13)
It is written in Kohelet "Vanity of Vanities" seven times. Rashi says that this corresponds to the seven days of the week. The Meforshim (expositors) ask, isn't it written in the verse, "And Elokim saw everything that He had made and behold, it was very good" (B'raishit 1:31), so how did Sh'lomo say everything was "Vanity of Vanities"? The explanation is that when one writes a lot of zeroes 000000 that it amounts to nothing. But if one writes the number 1 at the beginning of all those zeroes, it's able to be a very big number. Similarly it is written in Kohelet "Fear Elokim and observe His Mitzvot". If one has Fear of Heaven, that already isn't vanity of vanities, and that is very good. (from the Gr"a)
THE TORAH PORTION OF V'ZOT HABRACHA
"And this is the blessing with which Moshe blessed..." (Devorim 33:1)
The very fact that Moshe Rabbeinu blessed, is in and of itself a blessing.
"The Torah that Moshe commanded us is a Heritage..." (Devorim 33:4)
There are two times that the word Morasha (in English: Heritage) is written in the Torah. One is in the Torah Portion of Va'eira: "...And I shall give it to you as a Heritage..." (Shemot 6:8), and the other place is here. This is a hint about the Land of Israel, that we cannot continue to exist there unless we observe the Torah, because the Torah and the Land of Israel are connected together (since both are referred to as a Heritage).
"The Torah that Moshe commanded us is a Heritage of the Congregation of Ya'akov." (Devorim 33:4)
In the Torah there are all kinds of laws that are not applicable to everyone. There are Mitzvot that are applicable only for a Cohen, and there are Mitzvot that are applicable only for one who works the soil, and no one fulfills all of the Torah. Only if we are united can it be considered that each and every individual fulfills the entire Torah, and that is the meaning when the verse says that the Torah that Moshe commanded us is a Heritage of the "Congregation of Ya'akov". (As individuals none of us fulfill all of it, but united together as part of the Congregation of Ya'akov, we can fulfill all of it.)
The Torah Portion of Ha'azinu has 52 verses. Haftora: "Vayidabeir David" (Shmuel Bait 22)We don't read Pirkei Avot or say Borchi Nafshi.
On the First Day of Succot we take out two Torah Scrolls.In the first we read in the Torah Portion of Emor: "Shor Oh Kesev", and 5 men are called.In the second we read the Maftir, in the Torah Portion of Pinchas, "Uvachamisha Asar Yom".Haftora: "Hinai Yom Ba" (Zechariah 14)
On Shabbat Chol HaMoed Succot we read Megillat Kohelet.We take our two Torah Scrolls.In the first we read the Torah Portion Ki Tisa: "Vayomer Moshe El Hashem Re'eh", and 7 men are called.In the second we read the Maftir, in the Torah Portion of Pinchas, "Uvayom Hashishi".Haftora: "V'haya Bayom Hahoo." (Yechezkel 38)
On Simchat Torah we read in three Torah Scrolls.In the first we read "V'Zot HaBracha".In the second we read Braishit, from the beginning until "La'asot".In the third we read the Maftir, "Bayom Hash'mini" in the Torah Portion of Pinchas.Haftora: Yehoshua Chapter 1.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
May you all have a light-filled and happy Shabbat Kodesh and Yom Tov.Shabbat Shalom and Chag Sameach.
May the Merciful One establish for us the Fallen Succah of David.
May be be glad and rejoice in this the Torah.
YOM KIPPUR 5773
"AND FOR EVERYTHING, G-D OF FORGIVENESS, FORGIVE US, PARDON US, ATONE FOR US" (from the "Al Chait" prayer)
"...Seal the mouths of our adversaries and accusers..." (from the "Avinu Malkeinu" prayer)
The Chafetz Chaim says that when a man requests "...Seal the mouths of our adversaries and accusers", he is asked in the Upper Realms: "What about your mouth? Do you guard your mouth?", but when a man is careful about his speech, then his prayer is accepted.
"For on this day shall atonement be made for you, to purify you; from all your sins shall you be purified before Hashem." (Vayikra 16:30)
Rabbi Yisrael Salanter says that if Yom Kippur was even only once in 70 years, we would need to be happy, all the more so that it comes every year.
"Al Chait...V'Al Chait" (in English: "For the sin....and for the sin...")
We say "Al Chait" according to the order of the Hebrew Alphabet, twice. One time we say "Al Chait", and another time we say "V'Al Chait". The reason the confession covers every letter of the Hebrew alphabet is in correspondence to the Torah which we have sinned against, since the Torah was written with every letter of the Hebrew Alphabet. And why do we cover the Hebrew alphabet twice? One time corresponds to sins between man and Hashem, and another time corresponds to sins between man and his fellow man.
"And they shall confess their sin which they have done..." (Bamidbar 5:7)
Vidui (In English: Confession) is a positive Mitzvah from the Torah, as it is stated in the Torah Portion of Naso: "And they shall confess their sin which they have done..." The main point of confession is to abandon the sin, and one strikes his heart to as if to say "you (my heart) have caused me to sin".
"P'tach Lanu Sha'ar" (in English: "Open for us a gate", from the Ne'ila prayer)
It is written in the Holy Books, that just as every gate has a specific key to open it, but an axe can open every gate; so too in the Upper Realms every "Heichal" (in English: "Hall") can be opened by means of specific Kavanot (in English: elevated and/or Kabbalistic intentions during prayer), but a broken heart and submission to Hashem and crying are like an axe that can open all the Halls. It is written in the Zohar that there is a Heichal (Hall) and a treasure which is opened only one time in the year at the time of Ne'ila (the final prayer on Yom Kippur). This treasure has within it all the goodness in the world -- atonement, forgiveness, an emanation of abundance, and everything good. If so, we need to strengthen ourselves very much at the time of Ne'ila in order to receive this emanation of abundant blessings.
On Yom Kippur we take out two Torah Scrolls.In the first we read the Torah Portion of Acharei, and 6 men are called.In the second we read the Maftir, in the Torah Portion of Pinchas, "Uve'asur Lachodesh".Haftora: "V'amar Solu Solu" (Yeshayahu 57)
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
G'MAR CHATIMA TOVA -- MAY YOU BE SEALED FOR A GOOD YEAR
The Torah Portion of Vayeilech
SHABBAT SHUVA
"And Moshe went..." (Devorim 31:1)
The Tirgum Yonatan says that Moshe went to the place of study -- to Yeshiva. The Baal HaTurim says that he went to the Patriarchs to tell them that Hashem fulfilled his oath that Israel will enter the Land.
"And Moshe called Yehoshua and said to him before the eyes of all Yisrael, 'Be strong and be courageous'..." (Devorim 31:7)
The last words of the Torah are "before the eyes of all Yisrael" (Devorim 34:12). After finishing the Torah we need to strengthen ourselves and to begin anew.
"Gather together the people -- the men, and the women, and the small children...." Devorim (31:12)
The Sages say, why do the small children come? It is in order to give reward to those who bring them. It has been asked, if the parents all come to the Temple certainly they will take the small children with them anyway, because how could they leave them? But the explanation of the text is that the Holy One Blessed Be He wanted that they would have a Mitzvah (and therefore a reward) to bring them, and therefore He commanded to do so.
"And I will surely conceal My face..." Devorim (31:18)
It is told about a particular Tzaddik (Righteous Man) that he saw his grandson crying, and asked him "Why are you crying?" The grandson told him that he was playing with his friends and hiding just like the other children that play hide-and-seek, but no one came to look for him, and that's a sign that he isn't worth anything to his friends. The Tzaddik also started to cry, and he said, "Also Hashem hides His face and cries", as it is written "In hidden places my soul cries" (Yirmiyahu 13:17), and why? Because "No is inquiring and no one is requesting" (Yechezkel 34:6).
Haftora
"Return, Israel, to Hashem Elokecha, because you have stumbled in your iniquity." (Hoshea 14:2)
Why does the Prophet need to say "because you have stumbled in your iniquity"? Isn't it clear when he said "Return, Israel", that you have stumbled in your iniquity? However, what the Prophet meant when he said this to Israel, is that if you had been precautious not to stumble in any sins, then it would be clear that you would not be stumbling in any transgressions -- even accidentally or under duress. And this is why the Prophet seems to repeat himself and says "because you have stumbled in your iniquity". The reason that you need to repent is because you have already stumbled in your inquity, and that is what has brought you to sin again in transgressions that you did not even know were transgressions. And therefore we also confess "On the sin which we sinned before you by mistake, on the sin which we sinned before you under duress", because also these types of transgressions are thought of as sins. (from the Gr"a)
"Return, Israel, to Hashem Elokecha, because you have stumbled in your iniquity." (Hoshea 14:2)
From this verse, Rabbi Levi said, great is repentance which reaches the Throne of Glory (Yoma 86a). It has been asked, why did Rabbi Levi need to bring a proof from the Prophet? Isn't there a verse which specifies this in the Torah, "You will return to Hashem Elokecha..." (Devorim 4:30)? The explanation is that our Rabbis said (in Yoma 86a) regarding the one who repents from love, his willful sins are turned into merits, but the one who repents from fear, his willful sins are made into sins that he did by mistake. And in truth, if we were to study only the verse "You will return to Hashem Elokecha..." (Devorim 4:30), we would think that only in the case of sins which were done by mistake does repentance reach the Throne of Glory, but in the case of sins which were done willfully that repentance does not reach the Throne of Glory. But now, when we are studying the verse from the Prophet, "Return, Israel, to Hashem Elokecha, because you have stumbled in your iniquity" (Hoshea 14:2), the significance of this is that even for sins that were done willfully, if a man returns in repentance, we see that his repentance reaches until the Throne of Glory.
The Torah Portion of Vayeilech has 30 verses. 2 positive commandments.Haftora: "Shuva Yisrael" (Hoshea 14).
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
The initial letters (Roshei Teivot) of the year 5773 in Hebrew are Tav Shin Ayin Gimel, and these stand for: "T'hay Sh'nat Ait Geula", May it be a year which is the time of redemption.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.G'mar Chatima Tova -- May You Be Sealed for a Good Year.
ROSH HASHANA 5773
"May we be at the head."
On Rosh Hashana we say "May we be at the head". In Hebrew, the word for "at the head" is "La'Rosh", which is spelled with the Hebrew letters Lamed, Reish, Aleph, Shin. These are the Roshei Teivot (the initial letters) of the words "La'asot Ratzon Avinu Shebashamayim" (in English: "to do the will of our Father in Heaven").
Why should the Shofar confuse the Satan?
There are those who ask, the Torah was already given 3324 years ago, and every year we blow the Shofar. Therefore, the Satan is already accustomed to the Shofar blasts, so why should that confuse him? The Admor from Satmar explains, that every year there is a decline of the generations, and if so, the Holy One Blessed Be He requests less of us. If so, the Redemption will come, and that is what the Satan is afraid of. Also, there are those who say that the reason that we ask that question is because we don't see Mashiach, but the Satan is an angel and he sees how Mashiach is prepared to come, and because of that he is frightened.
Why do we sing on Yom Kippur "Ashamnu Bagadnu?"
The Tiferet Yisrael at the end of the Tractate of Taanit says, why do we sing on Yom Kippur "Ashamnu Bagadnu..." (in English: "We have been guilty, We have betrayed...")? This is to remind us that sins are able to become Mitzvot if we do Teshuvah (Repentance) out of love. There are those that say that the Satan wants to interfere with the prayers of Israel, but when he comes to the Bait HaKnesset (the synagogue) and sees all kinds of songs and Piyutim (Liturgical Poems) that the congregation of Israel are singing, he thinks that these are not prayers but we are only partying.
Why do we wash our clothing and take haircuts in honor of the Day of Judgment?
In the Shulchan Aruch it is written that we need to show that we trust that the Holy One Blessed Be He will bring our Judgment to light, and therefore we wash our clothing and take haircuts to honor the Day of Judgment.
"Erase in Your Great Mercy the Records of Our Guiltiness."
The words of this phrase in Hebrew are: "Machok B'rachamecha Harabim Shitrai Chovotainu". The first lettters of these words are Mem, Bait, Hey, Shin, and Chet, and those letters together spell the Hebrew word "B'simcha" (in English: "With Happiness"). The trait of Happiness is effective for tearing up an evil decree against us.
Why do we stop blowing the Shofar on Erev Rosh Hashana?
We stop blowing the Shofar on Erev Rosh Hashana (the day before Rosh Hashana). The Magen Avraham wrote two reasons for this: 1) to make a separation between the permissible, optional Shofar blasts during Elul and the mandatory Shofar blasts on Rosh Hashana, and 2) to confuse the Satan so he will think that Rosh Hashana has already passed. The Taz gave a reason, that it is in order to separate between the Shofar blasts that were ordained by the Rabbis and the Shofar blasts of Rosh Hashana, which were ordained by the Torah. The Gr"a in his explanation of the book of Yonah writes that it's possible the reason is that if the Shofar will be blown for 30 days straight, people will become accustomed to the sound of the Shofar and it will no longer arouse them. This is similar to what was found about Titus (in Gittin 26b), that the insect (that was inside his head) after 30 days got used to the sound of the hammer and began again to drill into the brain of Titus. It is written in the Mishna B'rura (section 581 paragraph 24) that even when Rosh Hashana falls on Shabbat, we don't blow the Shofar on Erev Rosh Hashana even though the reason that we need to separate between the the optional and mandatory Shofar blasts no longer holds (since we don't blow on Shabbos anyway). The reason we still don't blow the Shofar on Erev Rosh Hashana in this case is that on Shabbos we say "In memory of the Shofar blast", and it is as if we really did sound the Shofar on Shabbos, especially since in the Temple they did blow the Shofar on Shabbos.
Simanim Tovim (Good Signs)
On Rosh Hashana we eat fruits and vegetables for a Siman Tov (good sign). In the Tractate of Horiot (page 6) it is written that Abaye said that we should be accustomed to see the Simanim (Signs), and in the Tractate of Kritot (page 14) Abaye said that we should be accustomed to eat the Simanim. If someone is worried to eat one of the Simanim, such as Rubia (black-eyed beans) which might be suspected to have insects in it, or if he doesn''t like one of the Simanim, it's possible to bring them to the table and just to look at them, and to say the "Yehi Ratzon" (in English: "May it be the will [of our Father in Heaven]...").
"May it be the will [of our Father in Heaven] that our merits will increase."
When we eat the Rimon (in English: the Pomegranate) we say "May it be the will [of our Father in Heaven] that our merits will increase". It has been asked, how can we stand immediately before the judgment and say that our merits will increase? How is it possible in a short time that we will have lots of merits? The explanation is that when someone who does Teshuvah (repentance) out of love, his intentional sins are changed into merits, and also his bad thoughts are changed into good thoughts. Therefore, we are requesting from Hashem to give us a heart to arouse ourselves to do Teshuva (repentance) out of love, and then we will have lots of merits, and that is why we say "so that our merits will increase".
Be careful to avoid anger.
One must be very careful not be be in a state of anger on these days, because that is the opposite of the Simanim Tovim (Good Signs). (from the Mishna B'rura)
Events that happened on Rosh Hashana.
On Rosh Hashana Yosef came out of prison, and on Rosh Hashana the slavery ended in Egypt, and on Rosh Hashana Sara, Rachel, and Chana were appointed (to have children).
"There is no forgetfulness before Your Glorious Throne."
Someone came to a Tzaddik (a Righteous Man) and said that he suffers from forgetfulness. The Tzaddik answered it is written "there is no forgetfulness before Your Glorious Throne". Repentance is great because it reaches until the Throne of Glory, so the closer you get to Hashem, the less forgetfullness you will have.
"Today the world was conceived."
It is written: "Today the world was conceived". The explanation is that on Rosh Hashana Adam HaRishon, the first man, was formed, because the world itself was created on the 25th of Elul. And why isn't it written "Today was when the world was conceived [in the past]"? It is because the world was only conceived today -- every year the creation is renewed.
"Today the world was conceived."
The explanation is that on this day Adam HaRishon was formed, because on the 25th of Elul the world was created. It has been asked, if so, why don't we say that today Man was formed? The explanation is that just as a woman who has conceived doesn't know what the future child will be -- righteous or wicked, strong or weak, also on Rosh Hashana we still don't know what will be the judgment.
"The remembrance of all the forgotten things comes before You."
It is written: "The remembrance of all the forgotten things comes before You." Those Mitzvot that a man does and he doesn't think about the fact that he's done a Mitzvah and he forgets about it, those very Mitzvot are cherished by Hashem because the person didn't regard himself with pride and conceit.
"Remember us for Life...for Your Sake, Oh Living Elokim."
We request spiritual life, and that's why we sake "for Your Sake, Elokim", that our lives should be for the Glory of Hashem.
Why is the Day of Judgment before Yom Kippur (the Day of Atonement)?
It is asked, "Why is the Day of Judgment before Yom Kippur?" Wouldn't it have been more suitable to clean ourselves of sin on Yom Kippur, and afterwards to come to the Day of Judgment already cleansed? The explanation is, that on Yom Kippur we need to do Teshuva (to Repent) and the Day of Judgment and the 10 Days of Teshuva (Repentance) we arouse the heart to repentance, and Yom Kippur atones.
The Hebrew Letters of the Word Teshuva (Repentance):
The Hebrew letters of the word Teshuva are: Tav, Shin, Vuv, Bait, and Hey. These letters are the initial letters of verses from the Tanach as follows:
Tav - "Tamim Tihyeh Im Hashem Elokecha." (Devorim 18:13). In English: "You shall be wholehearted with Hashem Elokecha."
Shin - "Shiviti Hashem L'negdi Tamid." (Tehillim 16:8) In English: "I have placed Hashem before me always."
Vuv - "V'ahavta L'rayecha Camocha." (Vayikra 19:18) In English: "You shall love your fellow as yourself."
Bait - "B'chol Derachecha Dayaihu." (Mishlei 3:6) In English: "In all your ways, know Him (i.e., know Hashem)."
Hey - "Hetznaya Lechet Im Elokecha." (Micha 6:8) In English: "Walk modestly with Elokecha."
The Ten Reasons for Blowing the Shofar
The Tzaddik R' Avraham Bardaki would quickly learn the ten reasons given by Rabbeinu Saadia Gaon for why we blow the Shofar on Rosh Hashana. Briefly these are:
1) It is because today is the beginning of the creation and the coronation of the Holy One Blessed Be He.
2) Today is the first day of the Ten Days of Teshuva, so it's to remind us that the time of repentance has arrrived.
3) It is to remind us of our standing at Mount Sinai, since the Shofar was sounded at that time.
4) It is to remind us of the words of our Prophets, which are compared to the sounds of the Shofar.
5) It is to remind us of the destruction of the Temple, when our enemies were blowing Shofar blasts to announce their victory.
6) It is to remind us about the Great Day of Judgment in the Future to Come.
7) It's to recollect the Akeidat Yitzchak, the binding of Yitzchak.
8) It's because the Shofar's sound causes us to tremble and to become awakened.
9) It's to remind us about the ingathering of the lost ones of Israel.
10) It's to remind us of Techiat HaMaitim, the resuscitation of the dead.
"May I sit in the House of Hashem all the days of my life..." (Tehillim 27:4)
The Torah Reading on the First Day of Rosh Hashana: "VaHashem Pakad Et Sara". 5 men are called up to the Torah. Maftir: The Torah Portion of Pinchas "Uvachodesh HaSh'vii".Haftora: "Vayehi Ish Achad Min HaRamatayim"
The Torah Reading on the Second Day of Rosh Hashana: The Torah Portion about the Akeida. 5 men are called up to the Torah. Maftir: The Torah Portion of Pinchas "Uvachodesh HaSh'vii".Haftora: "Ko Amar Hashem Matza Chain Bamidbar".
May the old year and its curses end; May the new year and its blessings begin.
May you be written and sealed for a Good Year.
Roshei Teivot for the Year 5773:
The new year is 5773, and in Hebrew the letters representing that year are Tav Shin Ayin Gimmel.
These letters form the Roshei Teivot (initial lettters) of the verse "...Geulato Ad Tom Sh'nat..." (Vayikra 25:29). (In English the translation of this verse it: "...His Redemption Shall Be Until the End of the Year...".
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
The Torah Portion of Nitzavim
THE MONTH OF COMPASSION AND FORGIVENESS
"You are standing this day..." (Devorim 29:9)
The congregation of Israel is similar to a day; just as a day begins in darkness and afterwards there is light, so for Israel, in the beginning there is the darkness of exile and afterwards there will be light -- lightness and happiness and redemption speedily in our days, Amen.
"You ..." (Devorim 29:9)
The first word of this week's Torah Portion in Hebrew is "Atem" (in English: "You"). The word "Atem" has three letters: Aleph, Tav, and Mem. These are the same letters which are found in the Hebrew word "Emet" (in English: "Truth"). If you behave truthfully with one another, and don't lie to each other, then all of you will be "standing", alive and well. Also, the three letters of the word "Atem" (Aleph, Tav, and Mem) hint to what the Sages said that "Three books are opened on Rosh Hashana, a book for Tzaddikim (Righteous people), a book for Beinonim (Intermediate people), and a book for Reshaim (Wicked people). The "Aleph" hints about the Righteous people, because it is the first letter of the Hebrew alphabet. The "Tav" hints about the Wicked people, because it is the last letter of the Hebrew alphabet. The "Mem" hints about the Intermediate people because it is in the middle of the Hebrew alphabet.
"You are standing this day, all of you, before Hashem Elokaichem..." (Devorim 29:9)
When will you merit to be stable and standing? If you will be in a united group. And that is why it says "all of you". (from Yalkut) In the book "Yalkut Me'am Loez", a story is brought about an old man who said to his sons before his death: "Bring me a bundle of sticks". Then he asked them: "Who is able to break the bundle?" Each one of them took the bundle of sticks and was not able to break it. Their father said to them, "I am able to break it." The sons wondered how that could be possible, since he was old and his strength had waned and how could he succeed when they hadn't succeeded? He took the bundle and separated out the sticks one by one and broke them. He said to them: "This is what I wanted to hint to you. If you will be all of you in one group then no one will be able to do you any harm. But if you will be separated, then destructive forces will be able to rule over you."
"...every man of Israel." (Devorim 29:9)
Every man of Israel is important and has special qualities. It is told about the Tzaddik (Righteous man) HaRashab, that once a diamond merchant came to him and asked the Tzaddik why he praised a particular person, since he (the diamond merchant) didn't see any special qualities in that man. The Tzaddik was quiet and didn't answer him. Afterwards the Tzaddik requested that the diamond merchant show him the diamonds. The merchant put the diamonds on the table, and told the Tzaddik that a particular diamond was very important. The Tzaddik told him that he didn't see in that diamond anything which would make it superior to the other diamonds. The merchant told him, in diamonds one needs to be an expert in order to understand them. The Tzaddik answered him, also in regards to a Jewish person, one needs to be an expert to understand him -- every Jew is crowned with great qualities. (from M'orah Shel Torah)
"And it will be that when he hears the words of this oath, he will bless himself in his heart, saying, 'I will have peace though I go as my heart sees fit'..." (Devorim 29:18)
The head of the Yeshiva "Porat Yosef", HaRav Yehuda Tzadka ztz"l would say that when it is written in the Torah Portion "...he will bless himself in his heart, saying, 'I will have peace'...", this is a hint about the Chilonim (non-religious Jews) who say that the main point is the heart. The Rav Shalom Shwadron ztz"l would give an analogy which is similar to this situation. Someone entered a hospital and saw a person lying there without arms or legs and groaning, and asked him "What do the doctors say about your heart?" The patient answered him, "They say that my heart is healthy". The man said to the patient, "If so, why are you groaning, since your heart is healthy?" And a wise person will understand the analogy.
"The hidden things are for Hashem Elokainu, but the revealed things are for us and for our children forever, to carry out all the words of this Torah" (Devorim 29:28)
The Sages said: "Why isn't the reward for the Mitzvot (commandments) revealed?" The answer is, so that people will not choose among the Mitzvot. A person might say that one particular MItzvah is more worthwhile, and abandon other Mitzvot. There are only two Mitzvot for which the reward is revealed: sending away the mother bird, and honoring one's father and mother. And that is why this verse says "the hidden things are for Hashem Elokainu" -- all the rest of the Mitzvot are hidden and their reward is not revealed. But sending away the mother bird, is "for us", and honoring faher and mother is "for our children"-- and for those two Mitzvot the reward is revealed. And the reason the reward is not revealed for the rest of the Mitzvot is so that we will "carry out all the words of this Torah", and not choose among the Mitzvot. (from Meforshim)
"The hidden things are for Hashem Elokainu, but the revealed things are for us and for our children..." (Devorim 29:28)
Rabbeinu Bachya writes, "I heard in the name of the Rambam z"l an explanation of the verse "the hidden things are for Hashem Elokainu...", that the secrets of the Torah are hidden and the reason for the Mitzvot is known to Hashem. And if a man merits to know a small bit of the root of a Mitzvah and its basis in the hidden realms, he should not say that he is absolved from that which is openly revealed and refrain from doing the actual physical Mitzvah, for he should not prevent himself from fulfilling it in the the revealed realms, since "the revealed things are for us and for our children forever, to carry out....".
"And it will be that when all these things come upon you -- the blessing and the curse that I have presented before you -- then you will take it to heart..." (Devorim 29:29)
The Ohr HaChaim HaKadosh says, that it's possible that the intention of this verse is to show us that which the Sages said: "It's required for a man to bless on the bad just as he blesses on the good", for he needs to accept the bad with happiness in the same way that he is happy about the good. The first word of this verse in Hebrew is "V'haya" (in English: "And it will be"), which is a language that indicates happiness. The verse continues, "that when all these things come upon you", to tell us that we should accept both the blessing and the curse with happiness, because they come together as part of one overall equation (i.e., the blessing and the curse are part of the overall "package deal").
"And Hashem Elokecha will circumcise your heart and the heart of your offspring..." (Devorim 30:6)
In Hebrew there are four words within this verse, "Et Levavcha V'et Levav" (in English: "your heart and the heart"), which start with the Hebrew letters Aleph, Lamed, Vuv, and Lamed. These four letters spell Elul, the name of the last month of the Jewish year. In the Torah Portion of Eikev, it was written, "And you shall circumcise the foreskin of your heart" (Devorim 10:16), and in this week's Portion it is written "And Hashem Elokecha will circumcise your heart". The Sages say, "Open for me an opening the size of a needle's tip, and I will make an opening for you which is the size of an opening to a large banquet hall". The explanation is that we first need to start, and afterwards Hashem will help. And that is why it is written "And you shall circumcise" (in the Torah Portion of Eikev, which we read a few weeks ago) -- that first you will begin to serve Hashem. And afterwards (in this week's Torah Portion), "Hashem Elokecha will circumcise your heart."
(from Mayana Shel Torah)
"For the matter is very near to you, in your mouth and in your heart, to do it." (Devorim 30:14)
Why does it say "in your mouth" before it says "in your heart"? The reason is that occasionally the heart doesn't get awakened. And then, beforehand, one needs to express with his mouth the learning and the prayers, and afterwards, his heart will become awakened. (from M'ora Shel Torah)
"Your heart and the heart..." (Devorim 30:6)
The four initial letters of these word spell the word "Elul" in Hebrew (as mentioned previously). The Chida adds that the last letters of these words spell "Tikateiv" (in English: "you will write". This is a hint that in Elul we will repent and be written in the book of those who live a good life.
The Torah Portion of Nitzavim has 40 verses. Haftora: "Sos Asis" (Yishayahu 61).
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
May you all have a light-filled and happy Shabbat.
Shabbat Shalom.
May you be written and sealed for a Good Year.
THE MONTH OF COMPASSION AND FORGIVENESS
The Torah Portion of Ki Tavo
"And it shall be, when you will enter the land..." (Devorim 26:1)
The Hebrew word "Tavo" (in English: "you will enter") has the same letters as the Hebrew word "Avot" (in English: "Patriarchs"). Because of the merit of the Patriarchs, we merited to receive the Land of Israel.
"An Arami ( that is, an Aramean) would have destroyed my father, and he descended to Mitzrayim (Egypt) and he sojourned there, few in number, and there, he became a nation -- big, numerous, and great." (Devorim 26:5)
The Ohr HaChaim HaKadosh explains, "an Arami" refers to the Evil Inclination because it is a big Ramai (in English: a deceiver. Note that the Hebrew words "Arami" and "Ramai" both have the same letters.) The Evil Inclination deceives people in order to destroy them. "Destroyed my father" refers to the fact that the Evil Inclination caused the first man, Adam HaRishon, to sin. Adam HaRishon was our first father, and this destroyed him and caused death to him and the generations that follow him. "And he descended to Mitzrayim" refers to the the body of the person, because the body is called "Mitzrayim" since it causes distress (in Hebrew Maitzar, which is a similar word to Mitzrayim) to the soul because of its desires. "And he sojourned there", because in the beginning the Evil Inclination enters into the person just to sojourn there on a temporary basis. "Few in number", means with only a small amount of power. "And there he became a nation -- big, numerous", means that afterwards the power of the Evil Inclination increases by what the man himself does. "And great", that is to say, the Evil Inclination is great. Similarly, the Arizal explains the verse "And forgive my sin because it is great" (Tehillim 25:11), that this is a request that Hashem should forgive my sin because the Evil Inclination is great.
"And you will be happy with all the goodness..." (Devorim 26:11)
The Ohr HaChaim says, that "all the goodness" is also hinting to us about the Torah, as it is said in Pirkei Avot (Chapter 6, Mishnah 3) "And there is no goodness except for Torah". For if people would feel the sweetness of the Torah and the pleasantness of the Torah's goodness they would be passionately crazy about it, and all the silver and gold in the world would seem in their eyes as nothing (by comparison), for the Torah contains all of the goodness in the world.
The Bikkurim (The First Fruits)
The Ari says that the Mitzvah of Bikkurim is an atonement for the sin of the Meraglim (the Spies), in order to show that we cherish the Land of Israel, and also to teach us not to be gluttonous, since the first fruits are for the Mitzvah of Bikkurim. Also, the Bikkurim instruct us regarding the trait of Gaiva (Arrogance), since the Mishna says that even the King needs to hold the basket of the Bikkurim on his shoulder as in the case of Agrippas HaMelech, because it is not appropriate to be haughty before Hashem.
The Four Verses explained in the Passover Haggadah (Verses 5, 6, 7, 8 in Devorim Chapter 26)
The four verses that are explained in the Passover Haggadah (Verses 5, 6, 7, 8 in Devorim Chapter 26), come from the section about the Bikkurim (the First Fruits). Why are the explanations in the Passover Haggadah based on these four verses from the section about the First Fruits, and not from the story of the Exodus in Shemot, which is where the Exodus from Mitzrayim is written about? The reason is that the concept of Hakarat HaTov (Gratitude) is written about within the section about the First Fruits, and at Passover we thank and express our gratitude to the Holy One Blessed Be He for all his kindness.
"I have not transgressed any of your commandments, and I have not forgotten..." (Devorim 26:13)
This is stated at the time of Vidui Ma'aserot (Confession of the Tithes). This occurs twice in seven years, 1) on Erev Pesach after the third year, and 2) on Erev Pesach after the sixth year. What is the meaning of "and I have not forgotten"? Rashi explains "and I have not forgotten", that I haven't forgotten to say the blessing about separating the tithes. There are those that explain that the Sages say that if someone doesn't separate tithes, rats come and eat his produce, and if someone eats food after a rat ate part of it, that will cause forgetfulness. And this is why it says, "and I have not forgotten" -- I fufilled the Mitzvah of tithing, and therefore rats didn't eat my produce, and I wasn't caused to become forgetful. (from Mayana Shel Torah)
Vidui Ma'aserot (Confession of the Tithes)
The Soforno explains why it is called Vidui Maaserot (Confession of the Tithes), for in truth the Divine service needed to be performed by the Bechorot (First Born men), but only because of the sin of the Golden Calf, the T'rumot and Ma'aserot (offerings and tithes) are transferred to the Cohanim and the Levi'im. And that is why it is called the Confession of the Tithes -- because we are regretting our sins. There are those that explain that the reason is it called Vidui Ma'aserot (Confession of the Tithes), is that the Hebrew word Vidui is similar to the Hebrew word Vadaut (certainty), that is to say, we need to ascertain that in truth that the removal (of the tithes) was done properly. And also in the Vidui of Teshuva (the Confession when we Repent), the person confessing ascertains what he did in private and in public.
"Cursed is one who strikes his fellow in secret..." (Devorim 27:24)
The Chafetz Chaim says that there are those who request blessings from Tzaddikim (righteous men), and if the person is a Ba'al Lashon Hara (habitual speaker of derogatory speech) the blessings cannot take effect, because it is written "Cursed is one who strikes his fellow in secret" (Devorim 27:24), and this is referring to someone who speaks Lashon Hara (derogatory speech). If 600,000 Jews cursed him how can a blessing be effective?
"Cursed is one who will not uphold the words of this Torah..." (Devorim 27:26)
It is told that a man came to the Chafetz Chaim together with his son, to ask for a blessing. The Chafetz Chaim told him, you don't need my blessing. If you send your son to a Talmud Torah, you don't need my blessing, because all of Israel blessed you, saying "Blessed is one who will uphold the words of this Torah". And if your son learns in a Chiloni (anti-religious) school, my blessing won't help, because all of Israel cursed you when they said "Cursed is one who will not uphold the words of this Torah". The man was very impressed that the Chafetz Chaim knew that he was giving his son a Chiloni education, and he did Teshuva (repented). (from Torat HaParsha)
"Blessed is one who will uphold the words of this Torah..." (based on Devorim 27:26 -- since for each of the curses which were stated, a blessing was also stated)
The Ramban says that someone who properly performs Hagbaha (the elevation of the Torah scroll in front of the congregation) is included within the blessing, "Blessed is one who will uphold the words of this Torah". One of the Tzaddikim (Righteous Men) saw someone gluing Seforim (Holy Books) in the Bait HaKnesset (synagogue), and told him to say "Blessed is one who will uphold the words of this Torah". This blessing also includes those who hand out and arrange Seforim in the classroom, and those who return Seforim to their place.
"And it will be that if you do not listen ... then all these curses will come upon you and overtake you." (Devorim 28:15)
The Tirgum Yonatan says, that when Moshe began the words of this rebuke, the Earth quaked, and the Heavens shook, the Sun and the Moon darkened, and the Stars gathered in their brightness, and the Patriarchs of the World screamed from their graves, and all the creatures were still, and even the branches of trees did not move. And the Patriarchs of the World were saying, Chaval (Oy Vey!) on our children when they will sin and these curses will come upon them. How will they be able to stand them, and perhaps they will be destroyed entirely, and our merit will not protect them, and there won't be a single person who will stand up and pray for them? A Bat Kol (Heavenly Voice) came down from the Heavens and said, don't be afraid Patriarchs of the World, even if the merit of all the generations will cease, your merit will not cease, and the Covenant which I established with you will not be cancelled and it will protect them.
"Also every sickness, and every plague, which is not written in the book of this Torah, Hashem will bring them upon you, until you are destroyed." (Devorim 28:61)
In this week's Torah Portion, 98 curses are written, and in addition there are two more in "Also every sickness, and every plague". Together that makes 100. In parallel to that, the Sages have established 100 blessings (to be said daily) to overcome the curses. May Hashem grant us that the year and its curses will end, and for this reason we read the curses before Rosh Hashana. And the Tosefot adds, that it is necessary to have a break between the curses and Rosh Hashana, so that we read another Torah Portion (such as Nitzavim), so that we don't enter immediately after the curses into Rosh Hashana. One of the Tzaddikim (Righteous Men) said that the reason we read the curses before Rosh Hashana is so that we will fulfill the curses only by means of reading them and not have them occur in actuality. (from Mayana Shel Torah)
MUSSAR (ETHICS) FOR ELUL:
Defective Sight
It is taught in Masechet B'chorot (40b) that if a first born domestic animal has one large eye and one small eye, that is a defect. Rebbe Ya'akov Perlov of Novominsk explained: a man always needs to look at the virtues of others and not their shortcomings. And this is hinted at by the Mishna: if a man looks at himself with a "large eye" and thinks that he is an elevated person, and he looks at others with a "small eye", and notices their shortcomings, this is a sign that he himself has a defect.
Saving the Honor of the Lowly
Much greatness of character was demonstrated by the Rebbe Yehudah Aryeh Leib Alter, the author of the "Sefat Emet", in how he related to wretched, lowly people. One time a Tzedakah (Charity) box was stolen from the house of the Rebbe. Suspicion fell on a man who had come to help out in the house for a certain salary. The Rebbe called him and said to return the money that he had taken. That person tried to deny the theft, but when he saw how the Rebbe's burning eyes penetrated deeply within him to his very depths, he wasn't able to continue to deny it and he confessed. When he returned the money, the Rebbe told him, now I willl advise you to return to your city, for here they will not honor because of the act which you did, and I will send you your salary every month...
"....MAY I DWELL IN THE HOUSE OF HASHEM ALL THE DAYS OF MY LIFE..." (Tehillim 27:4)
The Torah Portion of Ki Tavo has 122 verses.3 positive commandments. 3 negative commandments. Haftora: "Kumi Ori" (Yishayahu 60).
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
May you be written and sealed for a Good Year.
