The Torah Portion of Noach
"These are the offspring of Noach -- Noach was a righteous man..." (Bereisheet 6:9)
At the time when a Tzaddik (Righteous Man) leaves this world without children, he is distressed and cries. The Holy One Blessed Be He says to him, "Why are you distressed and crying that you didn't beget any children? I have a fruit that is more beautiful than children, the Torah which you occupied yourself with." For so it is written in Proverbs (11:30): "The fruit of a Tzaddik is a tree of life", and there is no tree of life other than Torah, as it is said, "It is a tree of life to those who uphold it" (Proverbs 3:18). The verse "The fruit of a Tzaddik is a tree of life", refers to Noach. Our Rabbis said that Noach did not pass away until he saw all the world resettled, ... and until he saw seventy nations who were his descendents, and none of this was remembered -- only his righteousness, as it is said "These are the offspring of Noach -- Noach was a righteous man", and it is not written Shem, Ham, and Yaphet, but rather his righteousness. You should know that this verse ( "The fruit of a Tzaddik is a tree of life" -- Proverbs 11:30) is speaking about Noach, because at the end of the verse it is written "and a wise man takes souls" (Proverbs 11:30). This refers to Noach who took souls, and would support and feed them (i.e. the other people and animals who were with him in the ark). (from Midrash Tanchuma as published by Buber)
"Tzohar (a light) shall you make for the Teiva (the ark) ..." (Bereisheet 6:16)
There are two explanations for the Hebrew word "Tzohar"; there are those who say it means a window, and there are those who say it means a diamond. The Hebrew word "Teiva", in addition to meaning "ark" in English, also means "word" in English. Based on this, teachers of Mussar (Ethics) say that every word that you bring out of your mouth needs to enlighten, that is, one should bring out his words in Torah and prayer, and do it in such a way that those words will spread light.
"Tzohar (a light) shall you make for the Teiva (the ark or the word) and to an Amah (cubit) you shall finish it from above. The Petach (entrance) of the ark you shall make in its side; make it with bottom, second, and third decks." (Bereisheet 6:16)
It is told about the Gaon R' Yehuda Tzadka ztz"l Rosh Yeshiva of Porat Yosef, that he was always accustomed to say every blessing with three pauses, for example: 1) Baruch Atah Hashem (Blessed are You Hashem), 2) Elokeinu Melech Haolom (Our G-d King of the universe), 3) Shehakol Nih'ye Bid'varo (that everything exists at Your word). After he passed away, he came in a dream to one of his grandsons, and told him the verse "Tzohar (a light) shall you make for the Teiva...", emphasizing the interpretation that "Teiva" means "word". During a blessing, one should express his words clearly like a "Tzohar", which is related to the Hebrew word for light. An "Amah" is a Hebrew measurement which is usually translated as a cubit. The three letters of the Hebrew word Amah (Aleph, Mem and Hey) are the Roshei Teivot (beginning letters) of the Hebrew words "Elokeinu Melech Haolom" ("Our G-d King of the universe"). So the message here is that when one says a blessing, it should be with Kavana (intention) that the One he is saying it to is Our G-d King of the universe. The word "Petach" (entrance) which appears in the phrase "an entrance of the ark you shall make in its side", hints to us about the Evil Inclination, as it it written "at the Petach (entrance) sin crouches" (Bereisheet 4:7). This means that in the merit of saying a blessing properly, one can overcome the Evil Inclination. And regarding "bottom, second, and third decks", the meaning of this is that you should make three pauses in every single blessing.
"...and from the animal which is not pure..." (Bereisheet 7:8)
The Torah used an extra eight Hebrew letters in order to speak in a clean language (by saying "and from the animal which is not pure", instead of " and from the impure animal"). It has been asked, "Don't we see that many times the Torah does explicitly use the word 'impure'?" The explanation is, that when the Torah writes a Halacha (a religious law), it needs to be in a way which is clear and explicit so that we won't make any mistakes in following the Halacha, but in a story about an event, which would not cause us to err, the Torah uses a clean language in order to teach us how we should speak.
Words of Chizuk (Encouragement)
The Sages say that the Seal of the Holy One Blessed Be He is Truth. There are those that explain this by saying, that when you look at the letters and words that are on a Seal, they superficially seem to be backwards, but when you use the Seal to sign a document, the letters and words come out properly. Similarly, there are occasionally people who when they do not understand the ways of Hashem, they immediately have complaints, G-d forbid. On this we can say to them, that the Seal superficially appears to be backwards, but if we look carefully at the matter we will see that it is straight, because Hashem's leadership and Seal are precise and true and straight.
The Torah Portion of Noach has 153 verses.
We take out two Torah Scrolls. In the first we ready the Torah Portion of the week, and in the second we read the Maftir, from the Torah Portion of Pinchas "U'vayom HaShabbat" until "V'Niskoh".
Haftora: "Hashamayim Kis'i" (Yeshayahu 66).
This Shabbat is Shabbat Rosh Chodesh Mar Cheshvan; in Musaf we say "Atah Yatzarta".
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Bereisheet
SHABBAT MEVORCHIM
"A Good Beginning."
A teacher said to his students: "Don't say that we have passed the Holidays, but rather, Baruch Hashem we have gained the Holidays, and Baruch Hashem we have also gained many Mitzvot."
"Rabbi Yitzchak said..." (Rashi on Bereisheet 1:1)
Rashi began his Commentary on the Torah with the comment "Rabbi Yitzchak said..." The source of this comment is from the Yalkut Shimoni. The "Be'er Mayim Chaim" wrote that Rashi began with this particular comment in order to honor his father, who was called Rabbi Yitzchak, in order to fulfill the Mitzvah of honoring one's father and mother.
"Rabbi Yitzchak said..." (Rashi on Bereisheet 1:1)
Rashi began his Commentary on the Torah with the letter Aleph, "Amar R' Yitzchak" (in English: "Rabbi Yitzchak said"). And he finished his Commentary on the Torah Portion of V'Zot HaB'racha with the letter Tav, "Yishar Cochacha She'Shavarta" (In English: "May your strength be straight for having shattered the Tablets"). This is to hint to us that Rashi's commentary was inclusive from Aleph until Tav (from the first letter of the Hebrew alphabet to the last), and didn't miss anything. (from the Gaon R' M.D. Halperin ztz"l)
"In the beginning of G-d's creating the heavens and the earth -- and the earth was bewilderment and void..." (Bereisheet 1:1-2)
First of all a Jew needs to believe that Hashem created the heavens and the earth, and from that he will understand that all of this world is bewilderment and void.
"...Let there be a firmament..." (Bereisheet 1:6)
Rashi says that the heavens were wobbly on the first day. The Holy One Blessed Be He shouted at them on the second day ("Let there be a firmament"), and because of that they are standing in fear and awe until today. Because of this we have the term "fear of Heaven". Just as the heavens always stand in fear and awe, so the Tzaddik (Righteous Person) is always in fear and awe (of Hashem).
"It is not written on the second day that it was good." (Rashi on Bereisheet 1:7)
Rashi says that the work of the second day was not completed until the third day, and that is why it doesn't says "Ki Tov" (that it was good) on the second day. The Sages say the reason is because it was written on the second day about the division between the upper waters and lower waters, and where there is divisiveness it is not appropriate to say that it is good. Machloket (divisiveness or quarreling) is the opposite of goodness.
A Story about Rabbeinu Bachya (author of Chovot HaLevavot)
Rabbeinu Bachya had many arguments in his days with non-believers of various kinds. One time they told him that there was a world famous artist who had made a very beautiful painting and they showed it to him. He said to them that the painting was made during the night by a monkey who had come, and next to the monkey was a bottle of ink, and he spilled the ink on the canvas and the result was this picture...They said to him, an astute person like you, how can you say such things? How is it possible that this was done by a monkey? He said to them, also you say things like that, that this world with a sun and moon and all the creations, with all the plants and animals, happened by itself without the existence of a Creator and Leader of the World. And in this way he convinced them.
A Similar Story about Rabbi Yehuda HaLevi
Similarly, it is told about Rabbi Yehuda HaLevi z"l that he had a neighbor who was a non-Jewish poet, and he had arguments with him about faith in Hashem. One time the non-Jew wrote a song on his table in the courtyard and was not able to finish it with a nice ending. Meanwhile he went for a walk in the forest, thinking that perhaps he would find some kind of nice ending. Rabbi Yehuda HaLevi, who was also a great poet, saw this. On the man's table was a pen with ink, and Rabbi Yehuda HaLevi took the pen and finished the song in a beautiful way. When the non-Jew returned he saw his song's ending, that it was very beautiful, and he thought to himself, certainly my neighbor Rabbi Yehuda HaLevi finished it. And he asked him: "Did you write this ending?" Rabbi Yehuda HaLevi answered him that it happened by itself. The neighbor said to him: "An astute person like you, how can you say things like that?" Rabbi Yehuda HaLevi answered him: "Your ears should hear what your mouth is saying. Two lines can't be written by themselves, and a beautiful world like this, how was that created by itself???!!!" And he convinced him.
"...Dust shall you eat..." (Bereisheet 3:14)
Hashem gave a punishment to the snake that "dust shall you eat". Doesn't this seem to be good for him, because he will have sufficient food in every place that he goes? The explanation is that in truth, this is bad. This is similar to a parable about a king who was angry at his son and gave him a lot of money and sent him away from his table. He said to him: "I don't want to see you. You have enough money, go and support yourself in any place that you want, but by me you are not welcome to have your foot step inside my house any more." Applying the parable to the snake's situation, we find that all of the living creatures have a connection with Hashem and always request food from the Holy One Blessed Be He. But the snake has no connection to the Holy One Blessed Be He, for He said to him "You will have food in any place that you want, but not from me".
"And Kayin (Cain) rose up against his brother Hevel (Abel) and killed him." (Bereisheet 4:8)
The Sages say that they argued about apportioning the world, and they agreed between themselves that Kayin would take for his portion the land (real estate) and Hevel would take for his portion the movable property. And therefore they quarelled, because Kayin said to Hevel that he should fly in the air and not have his foot walk on the ground since it belonged to him, and Hevel said to Kayin that he should give him the clothing that he was wearing. Maran HaGaon Rav Eleazar Menachem Man Shach ztz"l asks, what are the Sages coming to tell us by saying this? The answer is that it is in order for us to contemplate this: that even if all of the world is his, all of the countries great and small, in any event if a person doesn't work on his Middot (character traits) he is liable to arrive at the lowest level so that he won't able to stand that another person would walk on his land.
"And Noach found favor in Hashem's eyes." (Bereisheet 6:8)
The Midrash says that if someone who is "Noach L'briot" (in English: "easygoing with others"), he will find favor in Hashem's eyes.
The Torah Portion of Bereisheet has 146 verses. It has one positive commandment.Haftora: "Ko Amar HaKail" (Yeshayahu 42).
This Shabbat is Shabbat Mevorchim. Rosh Chodesh of the Month of Mar Cheshvan will be on Yom Shishi and Yom Shabbat Kodesh (Friday and Shabbat).
The Molad: Lail Shabbat Kodesh (Friday night) at the hour 11:30 with 3 Chalakim.
This Shabbat we begin to say Borchi Nafshi.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
THE HOLIDAY OF SUCCOT
"V'Samachta B'Chagecha" ("And you will rejoice in your Holiday")
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.)
On the First Day of Succot we take our 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 Hash'lishi".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.
May you all have a light-filled and happy Shabbat Kodesh and Yom Tov.
Shabbat Shalom and Chag Sameach.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
May the Merciful One establish for us the Fallen Succah of David.
May be be glad and rejoice in this the Torah.
YOM KIPPUR
"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 Shabbat-Yom Kippur we take out two Torah Scrolls.In the first we read the Torah Portion of Acharei, and 7 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 R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
G'MAR CHATIMA TOVA -- MAY YOU BE SEALED FOR A GOOD YEAR
THE TORAH PORTION OF HA'AZINU
"May the heavens listen, and I will speak; and may the earth hear the words of my mouth." (Devorim 32:1)
This presents a difficulty, for how are the heavens and earth connected to rebuke? (see Rashi) One explanation that can be given is based on what is written in Sanhedrin 91a: Antoninus said to Rebbe that the body and soul are both able to exempt themselves from judgment, how so? The body says that the soul sinned because, behold, without the soul, I am like an inanimate stone. The soul says that the body sinned, because without the body, behold, I would just fly away in the air. Rebbe answered him by means of a parable, about a king who had a garden which had very nice figs and he placed two guards there, one crippled and one blind. The crippled one said to the blind one, I see nice figs, pick me up to ride on you and we will be able to take them so that we can eat them. The crippled person rode on the blind person and they took them and ate them. After several days the king came and asked them, where are the nice figs? The blind person answered, do I have eyes to see? The crippled person answered, do I have legs that walk? What did the king do? He placed the crippled person on top of the blind person and judged both of them together. Similarly, the Holy One Blessed Be He brings the soul and throws it into the body and judges both of them together, as it is said "He calls upon the heavens from above..." (Tehillim 50:4) which refers to the soul, "...and to the earth to judge His people" (Tehillim 50:4) which refers to the body. We see that "the heavens" is a reference to the soul, and "the earth" is a reference to the body. And that is the explanation of what is meant by "May the heavens listen", that is to say, this means that the soul should listen since the soul can be hinted at by the word "heavens". And at the time that I am saying rebuke to the soul, then "may the earth hear", that is to say, that the body should hear, since the body is hinted at by the word "earth". And by means of speaking to both of them, the soul and body together, they won't be able to exempt themselves from judgment. (from Od Yosef Chai)
"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.
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.
"...nor will we ever call again call our handiwork 'our god' -- only in You will the orphan find compassion." (Hoshea 14:4)
The Rambam in the Laws of Repentance (Chapter 2, Halacha 2) writes: And what is repentance?...that the One Who knows hidden things will testify on him that he won't return to that sin forever, as it is said "nor will we ever again call our handiwork 'our god' etc." And the Aruch Hashulchan adds, in the Laws of Rosh Hashana (siman 602), that is what the Torah says (in Vayikra 16:30) "...before Hashem you will be purified...", that is to say, that He, the Blessed One, will testify about you that you are purified.
"Our Father Our King, cause us to do complete repentance before you. Our Father Our King, snd complete healing to the sick ones of your people." (from the Avinu Malkeinu prayer)
One time, the Admor the Rebbe Yoel of Satmar ztz"l and the Gaon Rav Moshe Feinstein ztz"l met each other, and the Gaon Rav Moshe ztz"l asked the Admor from Satmar ztz"l, Your Honor is a Rebbe and when people mention a sick person before you, and you bless him with a "complete healing", what is the intention of saying "complete"? Isn't it enough to bless him with "healing" by itself? And the Admor of Satmar ztz"l answered him, Your Honor is a Rav, and if so, explain to me what is the intention when we say "complete repentance"? Isn't it sufficient to just say "repentence" by itself? And the Gaon Rav Moshe ztz"l answered that "complete repentence" means just what the Rambam wrote, that it is a repentance such that the One Who knows all hidden matters will testify that the person will never return to do that sin ever again, and if so it is not just repentance on what occurred but "complete repentance" so that he won't return to do that sin. The Admor of Satmar ztz"l then said to him, if so, then this is the explanation of "complete healing", not just that the person will be healed from his disease, but that he will never again return to have that sickness again.
The Torah Portion of Ha'azinu has 52 verses. Haftora: "Shuva Yisrael" (Hoshea 14).
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
G'mar Chatima Tova - May you all be completely sealed for a Good Year
Rosh Hashana
"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 3325 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."
Why we blow the shofar on Rosh Hashana
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.
The new year is 5774, and in Hebrew the letters representing that year are Tav Shin Ayin Dalet.
These letters form the Roshei Teivot (initial lettters) of the phrase "T'hay Sh'nat A'it D'odim".(In English: "May This Year be a Time of Love".)
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
