Go to Dvar Torah for
Shabbat Chol Hamoed,
Shemini Atzeret / Simchat Torah,
or Parshat Bereishit
1st Days of Sukkot
15-16 Tishrei 5768
September 27-28, 2007
Daf Yomi: Kesovos 26-27
Guest
Rabbi:
Rabbi Chaim Wasserman
Vice President, Council of Young Israel Rabbis in Israel
The
Tishrei Holy Days
If we were to wonder why Tishrei is so laden with yamim tovim,
the answer which, in my humble opinion, is the most satisfying
is that given by R. Yehudah haLevi in his Kuzari. He explains
there that the three consecutive yamim tovim were designed to
allow a person to experience three basic human emotions and
through these emotions be given the opportunity, one way or
another, to contemplate a process of teshuvah.
On Rosh haShanah, the Yom haDin, anyone contemplating teshuvah
will probably do so out of a feeling of awe and even fear in the
face of the judgment day.
Yom Kippur, as chassidim refer to it, is Yom haKadosh, that holy
day. But kadosh here is reminiscent of kiddushin, the love in
marriage. Yom Kippur is the day of renewed love – being at one
with – between G-d and His people. The teshuvah process of Yom
Kippur is expressed out of a feeling of love.
And then there is Sukkot, zeman simchateinu, the yom tov of
constant joy. Here is an opportunity to redouble our love unto
Hakadosh Baruch Hu. This love is best expressed through teshuvah.
And so, opportunities to experience the three faces of teshuvah
are given to us to observe throughout all of the Tishrei yamim
tovim.
But Why The Shalosh Regalim?
RaMBaM in his Moreh Nevochim accounts for clustering together
the Shalosh Regalim. They were clustered together as a unit –
Shalosh Regalim – to recall and celebrate the continuum of
experiences in our national infancy that we were commanded to
always remember and celebrate.
Pesach celebrates our first step of national freedom and
independence. This is followed by Shavuot when, with the
acceptance of the Torah at Sinai, we celebrate that point in
time when our national raison d’etre, our cultural
distinctiveness, became for us a way of life for all future
times.
And then there is Sukkot. True, we recall the forty years of
homelessness in the Sinai Desert when we existed in mere huts
wandering from place to place. But the joy of the Sukkot
celebration is recalling that those desert huts were only
temporary domiciles which we utilized only until we arrived in
the Promised Land, the land which G-d gifted to us for all
times. Therein rests the root of our joy – our homecoming, to
the land of our forefathers.
R. Yitzchak Arama in his Akeidat Yitzchak, distinguishes the joy
experienced on Pesach from that of Sukkot. Pesach, he opines,
when we recall the tragic slavery we encountered in Egypt and
our miraculous freedom at the time of the exodus, is when the
joy is focused on our own selves, for our own delight. Not so
Sukkot. The Torah explains that Sukkot is celebrated to recall
when we arrived in the Promised Land, to enjoy the serenity of
its security and its agricultural bounty. The Torah describes it
as “tachogu et chag Hashem shivat yamim,” the celebration over
Sukkot has got to be entirely focused on unbridled thanksgiving
unto G-d for having granted us that opportunity of joyous
living. Your existence there having arrived from Egypt, says the
Torah, makes it a chag Hashem.
Joyous Times
Never in nearly two thousand years have we been able to so
joyously celebrate in Eretz Yisrael over Sukkot as we do these
days. The opportunities to spend Sukkot in Eretz Yisrael and
especially Yerushalayim are available to us as never before
thanks to the amenities of modern living.
And for those who cannot observe “aliyah la-regel”, as it were,
one can still hold on to a piece of Eretz Yisrael, so to speak,
when he/she takes an etrog and the other of the minim in hand.
In centuries past, in Europe, to have been able to get any sort
of a properly grown etrog was a tough task. And when we started
to return en masse to Israel in the 1800s, to have been able to
receive an etrog grown in the soil of Eretz Yisrael the joy of
the mitzvah was intensified manifold.
In those early times a major source of etrogim was from Corfo
and people were habituated to use them. But when the orchards of
Eretz Yisrael started to blossom successfully, among the gedolim
of Europe who insisted that only Eretz Yisrael etrogim be used
was Reb Shiyaleh Kutneh. “These etrogim are the absolute top of
the line,” he would insist. “They were grown by Jews in our land
the land of the Jews, Eretz Yisrael. Such an etrog is the
ultimate hiddur mitzvah!”
A Final Note On Joy
The Vilna Gaon was once asked which mitzvah he felt was the most
difficult to observe. He replied that after considerable
contemplation he concluded that the simchah throughout a yom tov
is the most arduous to observe. The obligation, he explained, to
be joyous devolves upon us throughout every day and every night
of the eight days of yom tov. Every minute one must resist the
slightest feelings of sadness or concern with any of the daily
worries that a person normally can experience. To be able to
accomplish such an observance of simchat yom tov is for most
people a difficult task. Not to be able to do so means that one
has not observed a mitzvah of the Torah.
Chag sameach to all!
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Shabbat Chol Hamoed
17 Tishrei 5768
September 29, 2007
Daf Yomi: Kesovos 28
Guest
Rabbi:
Rabbi Yirmiya Milevsky
Young Israel of Memphis, TN
The Torah
states that one of the four species we take on the holiday of
Sukkoth is the "Pri Etz Hadar". Literally, “a fruit of a
beautiful tree," known to us as the Esrog. The Talmud, seeking
to identify the fruit that the Torah has in mind, comments that
by switching the vowels, "Hadar" (beautiful) can be read "Hador"
(that dwells). Therefore, the verse can be translated: "fruit of
a tree that dwells". This refers to the fact that the Esrog,
unlike other fruits, does not just grow, blossom, and fall off
the tree within a short period of time, rather the Esrog lives
on its tree from year to year, and when the new crop grows, the
one from the previous year still exists on the tree.
Commentators explain that there is an important message we can
learn from this.
We will now examine another aspect of the Esrog. The halacha
mentions many problems that will invalidate the Esrog. For
example, it cannot be shriveled, or have certain types of spots
on it. This is because Halacha requires the Esrog to be "Hadar-beautiful,"
and these flaws invalidate its status of "Hadar." Interestingly
enough, this is the only mitzva that we find in the Torah where
beauty is an essential condition for the performance of the
mitzvah, and not just an enhancement. Hence, the Esrog is the
symbol of beauty in Jewish tradition.
Concerning the commandments and practices of our heritage, the
oft-repeated question is heard: "Why is this done in such an
old-fashioned manner, it would be so much nicer if we could
upgrade and practice in a more contemporary fashion?" This brand
of thinking leads many to reform our tradition, envisioning that
this will cause Judaism to become more attractive and appealing.
For example, there was a time that some people maintained that
the Rosh HaShana shofar's appeal and inspiration would be
largely enhanced were it to be covered in gold (according to
Halacha this is prohibited ). At a different time of Jewish
history there was a movement to make some changes to the
appearance of the synagogue, with the same goal. The Bimah -from
where the Torah is read- was removed from the center of the
synagogue, to the front, facing the congregation.
On the surface these changes may be beautiful: the Shofar may be
nicer and more respectable for the holiday, the synagogue may be
structured in a manner that all can hear the reading of the
Torah with more ease. The message of the Esrog, is a message of
the Jewish approach to beauty. The Esrog symbolizes beauty, a
very important attribute to take in to consideration when
relating to the Al-Mighty. However, its development took place
when on the same tree there remained a representative from the
earlier generation. Torah beauty observes the past, and learns
from it how to continue in the future.
Every morning we recite "Az Yashir," the song that the Jews sang
following the crossing of the Reed Sea. In it we say, "Zeh -
This is my G-d and I will beautify Him, the G-d of my father and
I will exalt Him." The verse "I will beautify Him," is a source
for beautifying the Mitzvot. However, as we are making the
mitzvot beautiful, we should be mindful, that He is the G-d of
our Fathers and we must remain loyal to the tradition handed
down to us, to accomplish the beauty that G-D desires.
Chag Sameach and Shabbat Shalom.
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Shemini Atzeret / Simchat Torah
22-23 Tishrei 5768
October 4-5, 2007
Daf Yomi: Kesovos 33-34
Guest
Rabbi:
Rabbi Shimon Silver
Young Israel of Greater Pittsburgh, PA
There is a
well-known question: Why is the celebration of the joy of
receiving the Torah delayed to Shemini Atzeret and Simchas
Torah? Why is it not celebrated right away on Shavuos?
Perhaps the answer lies in explaining the very nature of the
simcha at this time. Conventional wisdom says that the reason
Sukkot is called 'zeman simchasainu' is because it is Yomtov and
there is a mitzvah to rejoice before Hashem.
One could say the opposite is true. The main cause for joy comes
naturally. It comes from recognition of the good that Hashem
does for us, at this time of harvesting. It comes especially at
the close of the yemei hadin veharachamim, and the experience of
closeness to Hashem. This period is drawn out until the end of
the Chag. This is why we continue saying the mizmor Ledavid ori,
that focuses on closeness to Hashem, through Shemini Atzeret.
In the mishnah we are taught that one who did not witness the
rejoicing of the simchas bais hashoaivah on Sukkot in the Bais
Hamikdash, never witnessed true joy in his life. This boundless
joy builds up to the point that at the end of the Chag it
overflows in its abundance. It is for this reason that this
period can be called the 'time of our simchah'. For this reason
the Torah fixed this time for us as the time for a mitzvah of
simchah
before Hashem. The mitzvah is more like the effect rather than
the cause.
[My Mashgiach, Reb Matisyahu Salomon shlita, often pointed out
that the terminology of the Torah and chaza'l using the word 'lifnai'
is common for Rosh Hashanah – imru lefanai malchus, Yom Kippur –
lifnai Hashem titharu, and Sukkot – usmachtem lifnai Hashem. The
closeness of the first two lead to the joy in the closeness of
the latter.]
Another well-known question is, if Sukkot represents the clouds
of glory it should be celebrated during Nissan! We should be
eating in the Sukah on Pesach!
We see that the feeling of mortal and material temporariness and
bitachon in the 'shade' of Hashem and the Sukat Shalom of
Hakadosh Baruch Hu is felt most strongly at this time. This is
connected to the closeness to Hashem felt at the beginning of
the year, especially as a direct result of Yom Hakipurim. The
main fulfillment of the mitzvah of sukah depends on the feeling
of reliance on Hashem and closeness to Him with no material
media. We sit under the open sky, protected only by 'pesoless',
the junk of the harvest. On the mizbaiach, we pour plain water.
By stripping away the material we express this closeness. The
joy that comes with this period, due to the closeness, is
especially appropriate for these feelings.
The mitzvah of sukah thus fits in best right now.
The joy of Simchas Bais Hashoaivah, a mixture of awe and
confidence, of judgment on water and trust in Hashem Who
provides it, is a natural overflow of this joy of closeness.
It turns out that the timing of Simchas Torah is actually most
appropriate now, when there is a deep, pure, joy in Hashem and
in His Torah. It comes forth from a recognition of the good in
the giving of the Torah.
Sukkot is the time when hakaras hatov leads to joy with Hashem.
The hakaras hatov of the days of judgment and atonement and of
the harvest. From this very joy we gain the merit for a good
judgment on water. From recognition of the material good comes a
recognition of the spiritual good. On the holiday we rest from
working the fields and contemplate spiritual matters. This is
why we read Koheless. And what is the spiritual goodness that
Hashem does for us? The Chovas Halevavos says that the greatest
of all goodnesses that Hashem did for us was that He gave us the
Torah. Vezos haberacha .. miyemino aish das .. This is the
blessing, the giving of the Torah.
Naturally, the most intense moments of joy in the year are
utilized for Simchas Torah!
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Parshat Bereishit
24 Tishrei 5768
October 6, 2007
Daf Yomi: Kesovos 35
Guest
Rabbi:
Rabbi Rodney Weiss
Young Israel of Pelham Parkway, NY
The first
Rashi on Chumash asks his famous question: Why does the Torah
start with the story of creation, instead of the Mitzvah of Rosh
Chodesh, which is the first Mitzvah commanded to the Jewish
People? The famous answer that he gives is that when the nations
of the world will proclaim that the Jewish people are thieves
because they captured the land of Israel, our response is that G
d created the world and gives and takes away land according to
His will.
The Ramban says that he doesn't understand the whole issue that
Rashi raises. It is logical to begin with creation, since the
idea that HaShem created the world in six days is the foundation
of faith. The Ramban goes on to explain that comprehension of
creation remains a deep secret to the world and the little that
we know about HaShem, is learned from the exchanges that He has
with Moshe Rabenu, Therefore, according to this latter Ramban
the question still remains why begin with Genesis?
I once heard from a student that perhaps the story of creation
helps us understand the mitzvah of Shabbos. If HaShem had not
written down the details of
creation and how He rested on the seventh day our appreciation
of Shabbos would be diminished. For this reason it is customary
on Friday night to recite Va’Yichulu with at least one other
person, because when we observe Shabbos we are affirming, as two
witnesses our belief that the world was created in six days and
HaShem rested on the seventh day.
Perhaps we can suggest another approach, based on the following.
The Mishna in Pirkei Avos says: Akavia ben Mahalalel said:
Consider three things and you will not come into the grip of
sin: Know where you come from, where you are going and before
whom you will give justification and reckoning.
When the Mishna explains from where do you come from, the Mishna
says from a putrid drop. The Rambam and many other commentaries
explain that such a reflection brings a person to humility. The
Mishna here shares one insight into creation that if you
understand where you come from, if you reflect on the idea of
“In the beginning G d Created the Heaven and Earth” you will be
inspired to live a proper life.
The Gemorah in Avodah Zara 25a states that the book of Bereishit
is called Sefer HaYashar, the Book of the Just. After careful
analysis of the sefer one realizes that Sefer Bereishit is
filled with the three sustaining characteristics of the world,
Din, Shalom, and Emes (Justice, Peace and Truth) which add up to
a world which is Just. The fate of Noach's generation was not
sealed, says the Gemorah in Sanhedrin, until theft was pervasive
in society, a total perversion of the idea of Yashar. The lesson
that we must learn is that when the world is no longer Yashar,
if no attempt is made to fix the problem, we are walking on a
path of destruction.
The destruction of Sodom was a manifestation of Middas Hadin,
the attribute of Judgment. When it was no longer possible to
have a society that is built on trust and honesty that society
is already in a state of destruction. We are all familiar with
the Midrash about Justice in Sodom: If somebody claimed in court
that they were owed money, the judges would make the claimant
pay and be at a greater loss. The people of Sodom were as evil
as the Pasuk describes. When HaShem destroyed Sodom He put the
seal on the lid of a doomed society. Once again the Torah
teaches us that if there is no Yashrus then one is like Sodom.
Avraham Avinu, in his Tifillah, taught us that we don't throw in
the towel. As long as there is life an effort must be made to
save society. One is obligated to view his role in the world as
that of Tikkun.
A careful observation of each of the Avos and what they
represented draws the blue print for a world that is Just.
Avraham is the epitome of Chesed (kindness). It was his tent
that was open on all four sides and on the day of his greatest
pain, three days after he was circumcised, his anguish is over
the lack of company. Avraham Avinu not only discovered G d in a
world that denied His existence, he discovered the formula
necessary for a world that can only temporarily exist without
the Torah. That is Olam Chesed Yibaneh, the world must be built
around acts of kindness. As the Gemorah says in Sotah 14a Rav
Simlai stated the Torah is Chesed at its inception and
conclusion. At the beginning the Torah states how G d Himself
fashioned clothes for Adam and Chava. At the conclusion the
Torah narrates how Moshe was buried by HaShem. This is part of
what Avraham revealed to the world.
Yitzchak is the symbol of Gevurah, strength. It was his great
strength of character that convinced Avimelech to make peace
with him. As Avimelech says in Parshas Toldos "I see that G d is
with you”. Yitzchak is the man that tells Yishmael that if
HaShem asked of me to sacrifice my whole body I would do it.
Yitchak is the symbol of Midas Hadin; every thing that HaShem
does is for the good, even the Akeidah.
Finally, Yakov represents Emes, truth. Yakov is a man who states
beyond a doubt that I lived with Lavan kept all the Mitzvos and
was not influenced by his evil actions. Rav Ruderman zt'l, the
Rosh Yeshiva of Ner Yisrael, once said that we can do all the
mitzvos and still be influenced by the negative world around us.
Yakov taught us that when we observe the Mitzvos we must be an
eish emes, truthful about our service of HaShem.
Returning to a previous quoted Mishna: The world endures on
three things: Justice, truth and peace. These parallel the Avos
as aforementioned. The legacy of Yitzchak is the ability to
accept Justice. Yaakov represents honesty. The world of chesed
that Avraham hoped to build will by definition lead to a
peaceful existence.
To return to our original question, why did the Torah begin with
creation and not Mitzvos? As Rabbi Zev Leff points out in Parsha
Insights the preparation of how to live and sustain a world
where we must keep Mitzvos is a mitzvah itself. The story of
creation and the rest of Sefer Bereishit teaches us how to keep
the Torah and how to spread its ethical teachings to the world.
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