Ohr HATorah: Days of Awe 2019/5780

Days of Awe 2019 | ‫ימים נוראים‬

Lights of Torah from the Faculty, Staff, Students and Alumni, of the Hebrew Academy RASG

DEAR RASG COMMUNITY

RABBI SHAYE GUTTENBERG Head of School

Shanah Tovah! It is a pleasure to present our first Journal of Torah to you. As an educational institution, we look to our mission statement as our guide. Our mission informs us about what we teach, how we teach and what we want the desired outcome of our graduates to be. I would like to thank all the contributors to this journal and to Dina Guttenberg for proofreading. This journal would have not have been possible without the tireless efforts of Jackie Smith, our Director of Marketing and Communication. Thank you, Jackie!

We hope that this Torah journal is an Ohr Hatorah for the Holiday season and it inspires each of us to improve the world.

THROUGH THE LIGHT OF TORAH AND ACADEMIC EXCELLENCE THE HEBREW ACADEMY INSPIRES EACH AND EVERY CHILD TO IMPROVE THE WORLD. -2-

TABLE OF CONTENTS THREE INGREDIENTS RABBI AVI BOSSEWITCH PAGE 4

EN ESPAÑOL CIERRA TUS OJOS PARA PODER VER YAEL KOSKAS PAGE 6 FAIRWEATHER FAN, IT'S ROOTED IN THE TALMUD! RABBI AHARON ASSARAF (2002) PAGE 8

‫בעברית‬ ‫ ה' רוצה לשמוע אותך‬-‫חודש אלול‬ RABBI ARIEL KORIAT PAGE 17 ‫בעברית‬ ‫ההכנות לחודש אלו‬ ORYAN KORIAT PAGE 19 WHY 3 BACK-TO-BACK HOLIDAYS AND WHAT IS SO HADAR/BEAUTIFUL ABOUT A DIMPLY ESROG DR. ARI CIMENT (1992) PAGE 20

LET US PRAY TIRTZA SCHAPIRO PAGE 10

CRYING SO LOUD THAT NO ONE CAN HEAR RABBI SHAYE GUTTENBERG PAGE 24

‫תשובה‬: TAKING ADVANTAGE OF THIS SPECIAL OPPORTUNITY RABBI NOACH RABOVSKY PAGE 14

THE COMFORT OF ROSH HASHANA RABBI AVI WEBERMAN (2004) PAGE 27

JACOB AND THE DAYS OF AWE RABBI DANIEL KAHANE PAGE 16

BRINGING THE REDEMPTION ESTHER NAHON (2021) PAGE 28

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THREE INGREDIENTS

RABBI AVI BOSSEWITCH

RABBI AVI BOSSEWITCH IS THE DEAN OF ACADEMICS AND INNOVATION AT HEBREW ACADEMY. HE GREW UP IN THE HEART OF NEW YORK CITY AND ATTENDED YESHIVA UNIVERSITY WHERE HE RECEIVED HIS BACHELOR OF SCIENCE IN MANAGEMENT INFORMATION SYSTEMS AT THE SY SYMS SCHOOL OF BUSINESS, MASTER’S DEGREE IN JEWISH EDUCATION AND ADMINISTRATION FROM AZRIELI GRADUATE SCHOOL, AND RABBINIC ORDINATION FROM RABBI ISAAC ELCHANAN THEOLOGICAL SEMINARY. HE IS CURRENTLY PURSUING HIS DOCTORATE IN JEWISH EDUCATIONAL LEADERSHIP AND INNOVATION. AFTER SERVING AS A TEACHER, GRADE DEAN AND MIDDLE SCHOOL DIRECTOR AT MAIMONIDES SCHOOL IN BOSTON, RABBI BOSSEWITCH JOINED THE HEBREW ACADEMY LEADERSHIP TEAM IN 2011 AS THE INAUGURAL DEAN OF ACADEMIC AFFAIRS. HE LIVES IN MIAMI BEACH WITH HIS WIFE SHULI AND THEIR FIVE CHILDREN.

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One of the most profound declarations within the prayers of both the Rosh Hashana and Yom Kippur davening is the prayer of ‫ְת ּנֶה ּת ֶֹקף‬ ַ ‫וּנ‬, which contains a bold declaration about man’s ability to impact the Divine plan. The prayer declares, “‫ ”ו ְּת ׁשו ּבָ ה ו ְּתפִ ָּלה ו ּצְ ָד ָקה מַ עֲבִ ִירין אֶ ת רֽ וֹעַ הַ ְ ּגז ֵָרה‬which translates to “Repentance, and Prayer, and Charity, annul the evil decree”. We beseech G-d in this prayer with the hope that our following of this three ingredient ‘recipe’ will change and annul any impending tragic fate. While the theological mechanism of how any actions can ‘change’ the Divine will deserves exploration, I would like to share three approaches explaining the relationship between the three ingredients in the recipe ‫ ו ּצְ ָד ָקה‬,‫ ְתפִ ָּלה‬,‫ת ׁשו ּבָ ה‬. ְ While it is indisputable that these three ingredients are vital within Jewish life, it is not apparent at first glance how they relate to one another.

The first approach is from Rabbi Moshe ben Avraham of Przemyśl. In his sefer Mateh Moshe, he explains the three items as denoting a sequential process containing three phases. The first phase consists of someone repenting over his misdeeds. This sincere reflection and repentance leads the repentant one to pray to G-d for forgiveness. With the completion of these two phases, the refashioned person is compelled to act charitably. Rav Samson Raphael Hirsch echoes this approach. He teaches that the first phase to merit the annulment of an evil decree is Teshuva, introspection. The second stage which emerges from that introspection and remorse over misdeeds is prayer, a form of purification.

Finally, after going through both introspection and purification, the final culminating stage consists of behaving in a new way through acts of charity.

The second approach is offered by Rav Chaim Kanievsky. He explains that the three Mitzvot serve in unison – each one of the ingredients strengthens, and, is strengthened by, the other two. The list of ingredients do not suggest a specific order as the Mateh Moshe believes; Rather, they serve as three entry points to impact the Divine decree. Sincere repentance can serve as a catalyst for both enhanced prayer and acts of charity. Likewise, sincere acts of charity can be a catalyst for fervent prayer and repentance.

I would like to suggest a third approach. These three Mitzvot were chosen in particular because each one represents an entire class of Mitzvot. They are not three Mitzvot to the exclusion of the rest; Rather, they are three Mitzvot that, when taken together, symbolize all of the Mitzvot.

Teshuva, or self-improvement, is the prime example of Mitzvot Bein Adam L’atzmo (intrapersonal relationship). Tefila, prayer, is the prime example of Mitzvot Bein Adam L’makom (a person's relationship with Hashem). Tzedaka, charity, is the prime example of Mitzvot Bein Adam L’chaveiro (interpersonal relationship with others). Taken in their totality, these are the three spheres in which we live our lives.

‫‪” reinforces the belief that we must strive to grow in‬ו ְּת ׁשו ּבָ ה ו ְּתפִ ָּלה ו ּצְ ָד ָקה מַ עֲבִ ִירין אֶ ת רֽ וֹעַ הַ ְ ּגז ֵָרה“ ‪The declaration of‬‬ ‫‪all three of these spheres simultaneously, and that when we do, the evil decree will be annulled.‬‬ ‫‪May we all be blessed that the Yamim Noraim cultivate a renewed commitment to these three primary ingredients,‬‬ ‫!‪ for all of humanity‬כתיבה וחתימה טובה ‪ְ resulting in a‬ת ׁשו ּבָ ה ְתפִ ָּלה צְ ָד ָקה‬

‫מטה משה עמוד העבודה דיני שופר סימן ]‪[1‬‬ ‫תתיחואמר תשובה‪.‬ותפלה‪ .‬רצה לומר ע"י התשובה הקדומה לתפלה וצדקה‪ ,‬על דרך "נירו לכם ניר"ץ)ירמיה ד‪ ,‬ג(‪ .‬ואפשר שזהו הי‬ ‫ה כוונת המסדר‪ ,‬ומי יבא אחר המלך שכבר עשהו‪ ,‬דודאי התשובה קודם‪ ,‬דאי לא ישב מדרכו הרעה מה לו לזעוק עוד על פני המלך‬ ‫ה' בתפלה… ורמז לדבר בפיך ובלבבך לעשותו )דברים ל‪ ,‬יד(‪ .‬בפיך זו _תשובה שהיא בודוי פה‪ ,‬על דרך_)משלי כח‪ ,‬יג(‪" ,‬מודה ועוזב‬ ‫ירוחם"‪ .‬בלבבך זו תפלה‪ ,‬על דרך ועבדתם אלהים )דברים יא‪:‬טז( בכל לבבך‪ ,‬איזהו_היא עבודה התלויה בלב הוי אומר זו תפלה‬ ‫)תענית ב‪:‬א( לעשותהזו צדקה‪ ,‬והיה מעשה הצדקה שלום )ישעיה לב‪ ,‬יז (‪.‬‬

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En español

CIERRA TUS OJOS PARA PODER VER Hay dos maneras diferentes de percibir la realidad. Con los ojos abiertos vemos la realidad superficial: tamaño, forma, color, etc. Con los ojos cerrados, contemplamos el contexto de las cosas: nuestra relación con ellas, los significados ocultos.

YAEL KOSKAS

Con los ojos abiertos, una docena de rosas son 12 flores hermosas, con los ojos cerrados, pueden estar llenas de recuerdos y asociaciones: rosas que crecen en el patio de nuestra casa de la infancia; rosas en la mesa de Shabat de nuestra abuela.

La forma en que vemos a los seres humanos también es muy diferente con los ojos abiertos o cerrados, con los ojos abiertos, vemos sus características físicas, con los ojos cerrados, recordamos experiencias compartidas, amistades, momentos felices y tristes, cuando queremos ver claramente de manera integral, cerramos los ojos.

YAEL KOSKAS TEACHES JUDAIC STUDIES AT HEBREW ACADEMY HIGH SCHOOL. SHE RECEIVED HER TEACHING DEGREE FROM SEMINAR LEMOROT IN MEXICO CITY. JEWISH EDUCATION HAS ALWAYS BEEN A PRIORITY AND A FOCUS IN HER PROFESSIONAL LIFE. RABBANIT YAEL HAS TAUGHT STUDENTS RANGING FROM KINDERGARTEN TO HIGH SCHOOL. ADDITIONALLY, SHE HAS HOMESCHOOLED MANY STUDENTS. SHE HAS BEEN THE ACTIVE RABBANIT OF MAGEN DAVID CONGREGATION OF SURFSIDE FOR THE PAST 11 YEARS, WHICH INVOLVES WOMEN'S’ CLASSES, KALLAH CLASSES AND MANY ACTIVITIES FOR THE FAMILIES OF THE COMMUNITY.

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Mircea Eliade, especialista en religiones del mundo, escribió sobre la visión gregoriana del Año Nuevo, “Para ellos, la vida humana es una serie de ciclos recurrentes, siempre al borde del caos”. En Año Nuevo, la gente desciende a este caos primordial: borrachera, libertinaje...La visión Yehudi es radicalmente diferente, para nosotros, Rosh Hashana no es un desesperanzado retorno al caos, sino un retorno a Hashem y a nuestro ser básico. Se observa con Tefilá, arrepentimiento, solemnidad y fe en que podemos ser mejor.

El año nuevo del calendario gregoriano es un ejemplo de ver la realidad con los ojos abiertos, las cosas pueden aparentar ser caóticas viéndolas desde la superficie, la humanidad parece decaer con el paso de cada generación, parecemos estar al borde de la autodestrucción...Rosh Hashana es un ejemplo de ver la realidad con los ojos cerrados, de manera profunda y cuidadosamente, siendo plenamente conscientes de las fallas superficiales de la humanidad, buscamos los signos ocultos del progreso y redención,intentamos mantener la visión a larga distancia,esta es la clave del secreto del optimismo Yehudi sin negar los aspectos negativos que nos rodean, nos mantenemos fieles a la visión de un mundo que no está gobernado por el caos, sino por una unidad más profunda, oculta y misteriosa.

El problema de la Emuná hoy no es como creer en Hashem, sino ¿cómo podemos tener confianza en la humanidad? ¿Cómo podemos creer en la bondad y la honestidad de los seres humanos?

Con los ojos abiertos, debemos ver los acontecimientos actuales con desesperación y temor. Vemos líderes que son mentirosos e hipócritas.

Vemos guerras, odio, violencia y antisemitismo vicioso, nos vemos en la tentación de pensar que reina el caos… pero con los ojos cerrados, sabemos que la redención vendrá. Sabemos que hay personas buenas y valientes que luchan por el cambio, así como hemos ido superando las penas en el pasado, venceremos a los opresores del presente.

Los ojos abiertos y los ojos cerrados no solo se relacionan con nuestra percepción de las realidades externas, sino también con nuestra autocomprensión. Durante los días de Rosh Hashana y Yom Kipur, nos enfocamos en las Tefilot, confesamos nuestros pecados y defectos... pero a medida que pensamos más profundamente sobre nuestras deficiencias, también cerramos los ojos y buscamos nuestro ser real más profundo, nuestros sueños y aspiraciones.El Rab Jaim David Halevy Z”L, Rab Harashi de Tel Aviv, señaló que los días de Rosh Hashana y Yom Kipur son simbolizados por el Shofar. El Shofar debe ser curvo, como recordatorio de que nosotros también debemos inclinarnos con arrepentimiento y humildad, pero poco después de Yom Kipur llega Sucot y el Lulav como símbolo central debe ser recto, porque nos enseña a permanecer firmes y altos, a enfocarnos en nuestras fortalezas y virtudes.

La temporada de los Jagim nos incentiva a experimentar primero la humildad y el arrepentimiento; para luego pasar a la autoconfianza y al optimismo, nuestros ojos están abiertos a ver deficiencias; pero cuando los cerramos también podemos imaginar fortalezas y un gran potencial.

Rosh Hashana nos recuerda que debemos ver nuestras vidas y nuestro mundo con los ojos abiertos, pero también con los ojos cerrados nos vemos desafiados a soñar y buscar lo que está oculto, más allá del momento.

Rosh Hashana es un llamado a cada uno y uno para avanzar a un nivel mayor de comprensión y comportamiento.

Teshubá — arrepentimiento — significa que nosotros podemos mejorar al igual que los demás.

Esta es la clave del optimismo Yehudi, y es la clave para la felicidad personal.

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FAIRWEATHER FAN, IT'S ROOTED IN THE TALMUD! RABBI AHARON ASSARAF (CLASS OF 2002)

RABBI AHARON ASSARAF IS THE HEBREW ACADEMY HIGH SCHOOL PRINCIPAL OF JUDAIC STUDIES, ENTERING HIS 5TH YEAR. HE GREW UP IN MIAMI AND IS A PROUD GRADUATE OF HEBREW ACADEMY, WHERE HE MET HIS WIFE BECKY. AFTER HIGH SCHOOL HE ATTENDED YESHIVAT NER YAAKOV, WHERE HE WOULD EVENTUALLY RECEIVE HIS RABBINIC ORDINATION FROM RABBI YEHOSHUA LIFF, THE ROSH YESHIVA. HE THEN WENT ON TO STUDY AT LANDER COLLEGE FOR HIS UNDERGRADUATE DEGREE IN QUEENS, NY. WHILE TEACHING HE WOULD SIMULTANEOUSLY EARN HIS MASTER’S IN TEACHING / EDUCATION THROUGH THE AMERICAN JEWISH UNIVERSITY. THE ASSARAF'S HAVE 4 WONDERFUL CHILDREN WHO ALL ATTEND HEBREW ACADEMY, AGES 3 - 13. RABBI ASSARAF ENJOYS OUTDOOR CYCLING AND LOVES OUTDOOR ACTIVITIES AND CAMPING. HIS YEARS IN HEBREW ACADEMY AS A STUDENT, ALLOW HIM TO RELATE TO THE STUDENTS OF THE SCHOOL AND ADVOCATE FOR THEM AND THE SCHOOL.

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Year after year, I am stunned by the fears and preparations that inundate people prior to a natural disaster. In this particular case, I am referring to the most recent devastating hurricane, Dorian, that left a large part of the Bahamian Islands in complete turmoil. Living in South Florida, hurricane season is always right before the Yamim Noraim, a time where everyone is already thinking about Judgment Day. To add fear of a natural disaster, a true act of G-d, is sure to get everyone thinking of the Days of Awe. In this essay I will attempt to draw a parallel between the weather, and what it says about the year ahead (particularly Rosh Hashana), and if there is any reason for us to believe that there is an association between bad weather that falls on the Days of Awe, and what that may mean for us as we look to the year ahead.

If you ask any child what symbol they associate with Rosh Hashana, they will most likely say either a shofar (modern-day meteorologist) or apple and honey.

The Shofar is often described as a tool to awaken us to do teshuva (repentance), due to its siren-like sensation. Meteorologists (weathermen) have a similar task, to warn the people of the upcoming weather. In the Talmud, in masechet, Bava Batra 147a, there is an argument between a few people regarding good and bad omens on a given Holiday based upon the weather and what ramifications this weather will have on the upcoming year. The Talmud discusses the direction of the winds, the condition of the skies, and whether it was clear or cloudy, and lastly, it concludes that “The first day of Rosh Hashana: If the weather on that day is hot, the entire year will be hot. If it is cold, the entire year will be cold.” (ibid). The tradition of having many different foods and correlating blessings around the table for Rosh Hashana is a practice that is well known and sourced exactly for this reason. They call them good omens, and the idea is based on this source, that the sign of the day, is the sign and good omen for the year. I like to think of hurricane season as a kind gesture from G-d, to the South Florida communities, it helps to get us focused as we enter the Days of Awe. The weather has always had an influence on mankind, and that G-d is conveying a message to us. In the Talmud, we have a follow up to this debate, and it continues one step further. It confirms that the weather has a valid predictable pattern on what's to come - “What practical difference does it make if we know if the weather for the coming year will be warmer or cooler?” And the Talmud answers its own question - “ The difference emerges with respect to the prayer of the Kohen Gadol.” When I looked a little further, Tosafot suggests that based on the weather on Rosh Hashana, the Kohen Gadol uses this insight to recite a “short prayer while exiting the Holy of Holies on Yom Kippur, to ask for favorable weather during the coming year” (Yoma 53b). If it was destined to be hot, he would pray that it not be too hot; if he knew it was destined to be cold, he would pray that it not be too cold. We clearly see as proof, based on the Kohen Gadol’s reaction,

that the weather on the day has a significant impact on the coming year. I would like to attempt an answer, which is complementary to the previous understanding of this passage. I would like to suggest that the secret here lies with the behavior of the Kohen Gadol. We have absolutely no say in what the weather will be like any day. We can attempt to predict weather patterns (like meteorologists) but if anyone has learned a lesson over the years on predicting hurricanes, it is that no forecast can truly predict an act of G-d. Why focus on the Kohen Gadol? He uses data to drive his actions. He looks back at the weather, just 9 days prior, and he adjusts his prayers and actions accordingly. He can now have some data to look ahead and try and reason with G-d. He also understands and affirms that if G-d puts forth his desire, we work within reason of G-d’s plan. If it's destined to be cold, simply ask, not too cold. That is the secret. Use the information and pattern G-d puts forth, and go pour your heart into the final negotiation. After a city or state is spared from catastrophe, like with Hurricane Dorian, we need to be like the Kohen Gadol and pray on what we witnessed on that day. Use it to give our prayers a backbone. Our one true hope and prayers are that we can all come out of the days of awe as Fairweather fans. That we can look to what's around us and respond and make adjustments accordingly. May we all be on the winning team, on the team of Life.

Shana Tova U’mevorachat!

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LET US PRAY As we enter the month of Elul, we are encouraged to explore and strengthen our efforts in the areas of Teshuva, Tefila and Tzedaka (Repentance, Prayer and Charity). We assess our behavior and attitude in our performance of all three, which is then followed by thought and introspection as to how we can improve in preparation for the New Year.

TIRTZA SCHAPIRO

It is interesting to note that the translation for all three words are accepted in all Jewish writings to be Repentance, Prayer and Charity. Upon closer observation all three interpretations are not accurate at all. Teshuva literally comes from the word ‫לשוב‬, to return. Whereas to repent infers regret or going away from bad behavior. Similarly, the word ‫ תפילה‬really means to connect. As we find with the naming of Naftali, which is from the same root word. Rochel names the child born to her maidservant, Naftali, in the hope of being connected and bound up with Hashem through the birth of this child.

Finally, the word ‫ צדקה‬is universally translated as charity but it actually means justice and righteousness.

How do the literal translations line up perfectly with the intrinsic message of all three qualities that we strive to improve on during the days preceding Rosh Hashana and Yom Kippur.

When we do ‫תשובה‬, repentance we are actually returning to who we are really meant to be. And that is to be one with Hashem by observing and adhering to His wishes and commandments.

MRS. TIRTZA SCHAPIRO HAS BEEN TEACHING AT THE HEBREW ACADEMY FOR OVER 40 YEARS. “MY STUDENTS ARE AN INTEGRAL PART OF MY LIFE AND IT IS A GREAT HONOR AND ZECHUT TO BE PART OF THEIR GROWTH AS THEY LEARN AND MATURE TO EVENTUALLY TAKE THEIR RIGHTFUL PLACES AMONGST KLAL YISROEL”. -TIRTZA SCHAPIRO

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When we give ‫צדקה‬, charity, it is not only an act of benevolence and kindness but rather and act of righteousness and justice. Hashem set up the world in a way that there will be “haves and have nots," to teach man to perfect his own character by giving and sharing. It is just to be charitable, for that is how Hashem designed the world.

When we daven or pray, ‫תפילה‬, it’s not about beseeching and requesting but rather about connecting. Prayer is the way we communicate and talk to Hashem, ultimately creating our closest connection.

We use our verbal skills to communicate our needs and wishes or to respond to the needs and wishes of others. These conversations, as important as they may be, do not really do justice to the true power of speech. Speaking serves another much more potent purpose. It’s not about the words that are exchanged but rather the connections they create between people. Friends will pick up the phone and call each other simply to keep in touch. Children call their parents, sometimes for a purpose (financial requests are high on that list) but more often than not, it’s to simply keep in touch. A couple newly in love will spend endless hours talking about nothing, anything and everything. And just as the chat seems to be coming to an end one of the parties will invariably find another “pressing” topic to discuss. Neither wants to break the bond created by conversation. No one wants to say “good-bye."

The above also applies to our daily conversations with Hashem, a.k.a. ‫ תפילה‬- davening. Prayers come naturally and instinctively when a person, G-d forbid, is going through hardships. But meaningful davening when all is well is, in a sense, an even more profound connection. Prayer has a twofold dimension. Firstly, it is an opportunity to beseech Hashem for good health, prosperity, academic achievement or any other of our basic needs and wants. But when things are not going well the outpouring of our hearts is overwhelming. More importantly they are also moments when we simply connect to our Father in Heaven and as such we recognize that He is our provider, our sustainer and all that happens lies in His hands.

The Zohar describes Tefila by using the analogy of the ladder in Yaakov’s dream. ‫הנה סולם מוצב ארצה וראשו מגיע השמימה‬ “And behold there was a ladder standing on the earth and its head (the top) reaches the heaven.”

The Zohar explains the power of Tefila. We, the human being is resting on earth, are earthly creatures. Through prayer we have the ability and power to reach not only heaven but THE heaven. The place of the ‫כסא הכבוד‬, the heavenly throne. Upon achieving that connection, the Zohar assures us that one is never turned away.

May Hashem grant that all OUR prayers be answered and may OUR prayers include the ultimate prayer of hastening the coming of Moshiach speedily in our day.

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‫תשובה‬: TAKING ADVANTAGE OF THIS SPECIAL OPPORTUNITY RABBI NOACH RABOVSKY

RABBI NOACH RABOVSKY TEACHES JUDAIC STUDIES AT THE HEBREW ACADEMY MIDDLE SCHOOL. HIS COURSES INCLUDE MISHNAH, GEMARA, NAVI AND HALACHA. HE HOLDS SEMICHAH FROM YESHIVAS CHOFETZ CHAIM IN NEW YORK. RABBI RABOVSKY LIVES IN NORTH MIAMI BEACH WITH HIS WIFE REENA AND THEIR FOUR CHILDREN.

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The theme of Chodesh Elul is Teshuva, Repentance. This concept is discussed at length with the approach of Rosh Hashana, the Jewish New Year. We are taught to introspect, confess our sins and make real commitments for improvement for the upcoming year. Despite all this, many of us fail to take the opportunity for real change and sincere Teshuva. We go through the motions, but as we reflect on the previous Rosh Hashana, we may see that no real change has occurred. Why is it so hard to do Teshuva? What can we do to break this cycle and make lasting positive changes in our lives?

The first approach to understanding why many people avoid doing Teshuva is based on two different Midrashim regarding Adam HaRishon, the first man and the first person to sin. Adam committed a sin by eating from the Tree of Knowledge, breaking a direct commandment from Hashem. When Adam sinned, he was offered the opportunity to repent, but did not accept the offer.

The Midrash Rabbah Bamidbar (13:3) expounds on the dangers of arrogance and says this negative character trait existed in Adam. We see that Hashem gave Adam an opportunity to do Teshuva and he refused to do so because of arrogance. This negative trait prevented Adam from repentance. Later in Bereshit, after Adam’s son Kayin killed his brother Hevel, the Midrash Rabbah Bereishit (22:13) tells us that Adam spoke with his son. Adam sensed that Kayin’s punishment had been reduced, and he asked Kayin to explain. Kayin responded that he had done Teshuva. Adam immediately began to recite praises of Hashem because he did not realize the power of Teshuva.

These two Midrashim seem to contradict each other. One says that Adam did not believe in Teshuvah until he saw it work with Kayin and followed in his path, while the other Midrash says he refused to do Teshuva because of his arrogance. The two seemingly contradictory Midrashim can be reconciled.

When at first Hashem told Adam to do Teshuva, Adam could not comprehend the concept. He didn’t understand how he could do something wrong and not be punished. People in our generation can relate to this fear. In the age of the internet where everything is recorded for posterity, nothing can ever truly be erased. That is how Adam viewed sin, and this thought prevented Adam from believing in Teshuva. Furthermore, his arrogance prevented him from doing something he did not fully understand even though Hashem told him to do it.

Both his disbelief in the power of Teshuva, and his arrogant attitude prevented Adam from doing Teshuva. It was not until he saw that Kayin’s Teshuva was accepted that Adam’s attitude changed.

From this Midrash, we can see the unbelievable gift of Teshuva. When Hashem forgives us for sins that we have committed it is not

based on logic, but rather a kindness from G-d. Imagine that someone had a negative online presence because of something terrible that he or she did. Now imagine that this person was offered an opportunity to erase that story from the internet. Completely erased; not just moved to a second page of search results. Anyone would take advantage of that opportunity! That is what Hashem is offering with the concept of Teshuva. At times, our arrogance can stand in the way of us taking steps to improve. It is never easy to admit wrongdoing and it is easier to shift focus from our shortcomings. If we are aware of this challenge, we can work to confront it, introspect and admit that there are areas we need to improve.

A second approach to help us approach Rosh Hashanah with the proper mindset is based on a parable told by the Slonimer Rebbe. There was once a king who set out to visit the different areas of his kingdom. The people who knew that the King was scheduled to visit their town prepared extensively for his arrival. The soldiers of this city were instructed to dress in their full uniform and line the streets to properly greet the King. When the day finally arrived, there was a soldier stationed by a bridge over a river that led into the town. It was a sweltering hot day and he was wearing full uniform. As he waited and waited, he became increasingly uncomfortable. Finally, he became so overwhelmed by the heat that he decided to remove his uniform and he jumped into the river for a quick swim.

Suddenly, the soldier heard the King’s procession approaching and realized there was not enough time to change back into his uniform. He had to decide between saluting the King without his clothing or completely abandoning his post. He decided that it was better to salute the King without his clothes. When the King demanded an explanation, the soldier explained his predicament. The King was impressed with the soldiers commitment to salute him and rewarded him for the sentiment despite his inappropriate dress.

The holiday of Rosh Hashanah is about saluting Hashem as our King. Sometimes, we may feel that we are “not in our full uniform.” We may not have had the best year spiritually, and we may feel unworthy of saluting Hashem, our King, on Rosh Hashanah. However, we must realize that all efforts to recognize Hashem and all improvements and steps of Teshuvah are worthwhile and significant. We do not need to be perfect to salute our King.

We should focus on the power of Teshuva and Hashem’s forgiveness as we approach the High Holidays.

Recognizing that Teshuva is a gift from Hashem, and not letting our arrogance get in the way, can motivate us to improve. Every step we take for self improvement and recognition of Hashem is worthwhile. We should use this motivation as an opportunity to connect with Hashem and salute Him despite our shortcomings.

May we all merit a year of happiness and blessings!

-15-

JACOB AND THE DAYS OF AWE Rosh Hashana and the Yamim Noraim (“Days of Awe”) are fast approaching, and of all the times of the Jewish year, this is perhaps the one most connected to Yaakov Avinu, Jacob our forefather.

RABBI DANIEL KAHANE

Our three forefathers (Abraham, Isaac, and Jacob) are connected to the Shalosh Regalim (the three pilgrimages: Pesach, Shavuot and Sukkot), and Yaakov parallels the one that takes place in Tishrei: Sukkot. After Yaakov successfully faces off against his brother Eisav, Eisav goes to Mount Seir and Yaakov goes to a place called “Sukkot.”

Of the three Divine qualities we mention every day in the opening verses of the Shmoneh Esreh, Gadol (Great), Gibor (Mighty), and Norah (AweInspiring), Yaakov is the one connected to the quality of Norah. Yaakov is also the one that exclaims about the Temple Mount, Mah Norah HaMakom Hazeh! How Awesome is this Place! (Genesis 28:17).

RABBI DANIEL KAHANE IS ORIGINALLY FROM BRAZIL, AND IS A GRADUATE OF PRINCETON UNIVERSITY (RELIGION MAJOR WITH A CERTIFICATE IN JEWISH STUDIES),AND GEORGETOWN LAW. HE ALSO STUDIED AT YESHIVA UNIVERSITY, YESHIVA COLLEGE, WHERE HE STUDIED UNDER RABBI ARYEH CITRON AND OBTAINED SMICHA FROM RABBI AVRAHAM TZVI WOSNER, AV BEIS DIN OF SATMAR IN NEW YORK. IN ADDITION, HE CO-AUTHORED A BOOK ENTITLED, "THE KABBALAH OF TIME: REVELATION OF HIDDEN LIGHT THROUGH THE JEWISH CALENDAR." AS A LAWYER, RABBI KAHANE HAS WORKED AT SEVERAL PROMINENT LAW FIRMS IN MIAMI AND LITIGATED AGAINST SUDAN AND LIBYA ON BEHALF OF TERRORISM VICTIMS. HE IS CURRENTLY A SENIOR ATTORNEY ADVISOR FOR PROGRAM INTEGRITY AT THE OFFICE OF MEDICARE HEARINGS AND APPEALS WHERE HE HAS WORKED FOR THE PAST TWELVE YEARS.

-16-

As we prepare for the Yamim Noraim, we may want to reflect what was it that Yaakov felt or saw that was so awe-inspiring. When Yaakov awoke from his dream and said these famous lines he was quite downtrodden. Having little else than the shirt on his back and a pillow of rocks around his head, running away from the murderous violence of his brother, Yaakov headed further into the darkness of exile. He must have felt somewhat confused, lost, and insecure… and then Hashem appeared to him in a prophetic dream and promised him not only survival, but overwhelming success.

This journey, from the lowest depths to the greatest heights, from Yaakov (from the word Ekev, heel) to Yisrael (from the word Rosh, head), from subservience to mastery over “angels of G-d and men” is truly awe-inspiring (Genesis 32:29). It also inspires us to realize that no matter how low we might feel, Hashem is right there to pick us up. All we need to do is to turn to Him, and start anew, like in Rosh Hashana.

Prior to Rosh Hashana is the current month of Elul. Elul stands for Ani LeDodi veDodi Li, which means, “I am for my Beloved and my Beloved is for me” (Song of Songs 6:3). It is in this month that Hashem, so to speak, turns to us, and we turn to Him. It is the fulfillment of the call at the end of the Book of Lamentations read on Tisha B’Av: Hashivenu Hashem Eleicha veNashuva.

Chadesh Yameinu keKedem, “Return us to You, Hashem, and we shall return.

Renew our days as of old” (Lamentations 5:21). It is also reminiscent of the last words of Birchat Kohanim: “Yissah Hashem Panav Elecha, veYassem Lecha Shalom, “May Hashem turn His countenance towards you, and establish for you peace.” May we always be turned to G-d, and may He be always turned to us, so that we may in a constant state of awe and amazement, and so that we may have true peace.

‫חודש אלול‪ -‬ה' רוצה‬ ‫לשמוע אותך‬ ‫לא מכבר התחלנו את חודש אלול ‪ ,‬ממש מעבר לפינה עומד לו יום הדין הגדול והנורא‬ ‫)ראש השנה( בו כל אחד מאתנו יעמוד לפני בורא עולם וישתמש בנשק המיוחד והחזק‬ ‫ביותר על מנת לשכנע את ה' לתת לו שנה טובה ‪ ,‬נשק התפילה!אך מהו כוחה של‬ ‫התפילה? האם אנו מעריכים אותו כראוי? ישנה גמרא מעניינת במסכת ברכות הדורשת‬ ‫את הפסוק "כרום זולת לבני אדם" ואומרת שהסבר הפסוק הינו שדברים שהם ברומו של‬ ‫עולם‪ ,‬כלומר דברים חשובים מאוד אנשים נוטים לזלזל בהם‪ .‬ממשיכה הגמרא ושואלת‬ ‫‪.‬מהם אותם דברים? ותשובתה המפליאה של הגמרא היא‪ :‬התפילה ‪.‬‬

‫בעברית‬

‫‪RABBI‬‬ ‫‪ARIEL KORIAT‬‬

‫הגמרא מבינה שהתפילה‪ .‬הינה דבר העומד ברומו של עולם‪ ,‬אך נראה לנו‪ ,‬בני האדם‬ ‫כדבר זול‪ ,‬דבר ללא ערך חלילה‪ ,‬אילו רק היה יודע האדם מה בכוחם של מילות התפילה‬ ‫לעשות‪ ,‬איזה כח טמן הקב"ה בפיו של האדם ‪ ,‬אם רק לרגע היה זוכה לראות‪ ,‬לא היה‬ ‫‪.‬מניח את הסידור מידו‪.‬‬ ‫ר' נחמן מברסלב מסביר שישנם הרבה שערים בשמיים )שער הבריאות ‪ ,‬שער הפרנסה‬ ‫וכו'( ולכל שער יש את המפתח המיוחד שלו‪,‬אך ישנו רק דבר אחד הפותח את כל‬ ‫השערים‪ ,‬מפתח התפילה‪.‬‬ ‫ישנו סיפור מדהים אותו מספר הרב קרליבך על מנת להמחיש את הנושא‪:‬השעה הינה‬ ‫שעת סעודה שלישית אצל הבעל שם טוב‪ ,‬הבעש"ט עוצם את עיניו שוקע בשרעפים‬ ‫ובמחשבות קודש‪ ,‬לאחר כמה זמן פוקח הבעש"ט את עיניו‪ ,‬אך פשר הדבר מתחיל‬ ‫להתבהר רק במוצאי שבת כאשר אומר הבעש"ט לעגלון שלו להכין את הכרכרה לנסיעה‪.‬‬ ‫החסידים הקרובים אל הבעש"ט הצטרפו למסעו וכך לאחר כמה שעות מוצאים את‬ ‫עצמם החסידים לפני בקתה רעועה בתוך יער עבות‪ ,‬לקראתם יוצא אדם‪ ,‬נראה ככפרי‬ ‫פשוט‪ ,‬אך עם חזות של יהודי קדוש‪ ,‬מקירות ביתו רואים שפרנסה בשפע אין בבית זה‪ ,‬אך‬ ‫עם זאת כאשר רואה אותם אותו כפרי‪ ,‬הוא רץ לקראתם ואומר‪" :‬בואו ברוכים הבאים‪,‬‬ ‫הכנסו נא" וכך ניגש למטבח‪ ,‬מלקט חצי מלפפון משם ועגבניה מפה‪ ,‬קצת חלב מהפרה‬ ‫שלו ומגיש לפניהם ואומר‪" ,‬בכבוד‪ ,‬סעדו סעודת מלווה מלכה"‪.‬החסידים יושבים עם רבם‪,‬‬ ‫הסעודה אמנם דלה אך מוגשת בחום ‪.‬ובשמחה‪ ,‬לאחר הסעודה אומר הבעש"ט לכפרי‪:‬‬ ‫"מוישל'ה האירוח נפלא‪ ,‬אנחנו נשאר כאן הלילה‪ .‬החסידים תמהים‪ ,‬היכן יארח את כולנו?‬ ‫אך מוישל'ה בחפץ לב אומר להם‪" :‬יש לי מחסן‪ ,‬אמנם הכל שם חציר אך תשבו בו ובעז"ה‬ ‫אשתדל שיהיה להם הכי נח שבעולם"‪ .‬למחרת בבוקר קמים החסידים‪ ,‬מתכוננים לחזור‬ ‫לעירם‪ ,‬אך לבעש"ט כוונות אחרות‪ ,‬קורא הבעש"ט למשהל'ה ואומר לו‪" :‬האירוח מדהים‪,‬‬ ‫החלטנו להשאר כאן למשך כל השבוע‪ ,‬רק שאחנו נוהגים לאכול בשר‪.‬‬ ‫מוישלה חוזר לאשתו מבולבל‪ ,‬כל מה שיש לו בבית זה מעט ירקות ופרה ‪ ,‬מפרה זו הוא‬ ‫נותן לילדיו לאכול חלב וגבינות ‪ ,‬אך לצורך הכנסת האורחים אומר מוישל'ה ניקח את‬ ‫הפרה ונשחט אותה‪ ,‬מהבשר שיהיה‪ ,‬אביא חלק הביתה וחלק אמכור ואקנה מוצרי מזון‬ ‫לאורחים‪.‬אץ מוישל'ה לשוק ‪,‬שוחט את הפרה‪ ,‬חלקה הוא מוכר וקונה מוצרי מזון במקום‬ ‫ואת שאר הבשר מביא הביתה‪.‬הבעש"ט וחסידיו נשארים כל השבוע בביתו‪ ,‬וכך עובר‬ ‫השבוע‪ ,‬עד שביום שישי נגמר החלק האחרון של הבשר החסידים בטוחים שעתה יגיד‬ ‫‪.‬‬ ‫נשאר‬ ‫רבם תודה רבה למארחו ויברכו‪ ,‬אולי יעשה לו איזה נס וילכו‪ ,‬שהרי מה‬

‫‪-17-‬‬

‫‪RABBI ARIEL KORIAT‬‬ ‫‪CURRENTLY TEACHES AT‬‬ ‫‪THE HEBREW ACADEMY AND‬‬ ‫‪IS A SHALIACH FROM ISRAEL‬‬ ‫‪AND PART OF THE WZO‬‬ ‫‪COHORT. HE SERVED IN THE‬‬ ‫‪“YAHALOM” SPECIAL FORCES‬‬ ‫‪IN THE IDF AND LEARNED IN‬‬ ‫‪THE PRESTIGIOUS ABIR‬‬ ‫‪YAAKOV KOLLEL FOR 6‬‬ ‫‪YEARS. HE WAS ON STAFF‬‬ ‫‪FOR THE UNDERGRADUATE‬‬ ‫‪YESHIVA PROGRAM. HE‬‬ ‫‪EARNED HIS BACHELOR’S‬‬ ‫‪DEGREE IN EDUCATION FROM‬‬ ‫‪SHANAN COLLEGE IN KIRYAT‬‬ ‫‪SHMUEL. HE HAS WORKED IN‬‬ ‫‪FORMAL AND INFORMAL‬‬ ‫‪EDUCATION IN ISRAEL AND‬‬ ‫‪ABROAD FOR 10 YEARS.‬‬ ‫‪MOST RECENTLY HE AND HIS‬‬ ‫‪WIFE BOTH SERVED AS THE‬‬ ‫‪SHLICHIM FOR 3 YEARS IN‬‬ ‫‪THE MIDDLE SCHOOL OF BEN‬‬ ‫‪PORAT YOSEF, NEW JERSEY.‬‬ ‫‪HE AND HIS WIFE WERE ALSO‬‬ ‫‪THE YOUTH DIRECTORS AT‬‬ ‫‪KESHER SHUL IN TENAFLY,‬‬ ‫‪NJ.‬‬

‫אך הבעש"ט קורא שוב למוישל'ה ואומר לו שהחליט להשאר אצלו גם בשבת עקב האירוח הנפלא‪ ,‬אך מסביר הבעש״ט למוישלה‬ ‫שבשבת הוא מקפיד מאוד על מנהגי האר"י ונוהג לאכול בשר‪ ,‬דגים‪ 12 ,‬חלות‪ ,‬יין משובח על שולחן מהודר לכבוד שבת וכלים‬ ‫'יקרים וכו ‪.‬‬ ‫החסידים המומים מה קרה לרבם? אך אף אחד לא מעז לדבר‪ ,‬מוישל'ה אובד עצות מה יעשה הרי מצוות הכנסת אורחים גדולה‬ ‫מאוד‪ ,‬וכך ניגש שוב לאשתו ומספר לה על התפתחות הדברים‪" ,‬אולי נמשכן את ביתנו ובכסף זה נוכל לקנות מוצרים לכבוד‬ ‫האנשים החשובים הללו לשבת"? שואל‪".‬השתגעת"? "היכן נגור אח"כ? מהיכן נשלם? מה יהיה עם ילדינו"? אך מוישל'ה בשלו‪,‬‬ ‫מצוות הכנסת אורחים ‪.‬‬ ‫וכך ממשכן מוישל'ה את ביתו ומביא את המבוקש‪ ,‬במוצאי שבת קורא שוב הבעש"ט למוישל'ה ואומר לו תודה רבה לך על כל‬ ‫האירוח הנפלא‪ .‬אנו כעת הולכים לדרכנו‪ .‬תודה ורק שתדע שאני הוא הבעש"ט‪,‬וכך משה נשאר בחוסר כל‬ ‫בחוסר אונים יוצא מוישל'ה אל היער וכאשר אין איש שיוכל לעזור מתחיל לבכות מוישל'ה לבורא עולם‪" ,‬קודשא בריך הוא‪ ,‬רק‬ ‫רציתי לקיים מצוותיך‪ ,‬בורא עולם אל תעזוב אותי‪ ,‬עזור לי‪ ,‬אם תתן לי כסף אהיה המכניס אורחים הגדול ביותר" וכך זולגות דמעות‬ ‫מעיניו והוא בוכה עד שלפתע מרגיש שיד נוגעת בכתפו‪ ,‬להפתעתו היה זה איוון השיכור של העיירה‬ ‫מוישל'ה היקר מדוע אתה עצוב‪ ,‬למה אתה בוכה?" "עזוב איוון‪ ,‬המצב לא טוב" מחזיר לו מוישל'ה‪ .‬איוון נמצא במצבו הרגיל‪ ,‬שכור‪",‬‬ ‫אך אומר למוישל'ה מעומק ליבו "תדע לך אתה אדם טוב ‪ ,‬כולם מתייחסים אלי תמיד בצורה משפילה‪ ,‬אפילו ילדיי מקללים אותי‬ ‫אבל אתה תמיד ידעת להתייחס אלי בסבר פנים יפות‪ .‬אני רוצה לגלות לך מהיכן יש לי כ"כ הרבה יין‪.‬‬ ‫אף פעם לא תהית‪ ,‬הרי אני לא עובד‪ ,‬האמת היא שאני עשיר גדול אבל לא גיליתי לאף אחד‪" .‬איוון אל תצחק עלי ‪ ,‬עכשיו זה לא‬ ‫הזמן"‪ .‬אך איוון בשלו‪" ,‬מוישל'ה באמת‪ ,‬ב ֹא תראה" וכך איוון לוקח אותו למקום מסתור ביער‪ ,‬מרים את אחת האבנים ומתחת‬ ‫מחבוא ענק של זהב‪ ,‬מוישל'ה מסרב להאמין ‪.‬‬ ‫ביום מן הימים כשאפטר מן העולם כל זה יהיה שלך" אומר לו איוון‪ .‬אך למוישל'ה אין את הזמן הזה וכך ממשיך לבכות לבוראו‪".‬‬ ‫בסופו של יום הולך לביתו בתקווה שבעזרת ה' הכל יסתדר‪ .‬למחרת בבוקר הוא קם לקול כרוז המודיע על הלוויה‪" ,‬מי נפטר"?‬ ‫שואל מוישל'ה‪" ,‬זה איוון השיכור של העיירה" עונה הכרוז‪ ,‬מוישל'ה מסרב להאמין בין רגע נהיה העשיר הגדול של העיירה‪ ,‬הוא‬ ‫מתחיל להרהר מדוע כל זה קרה לי‪ ,‬מה הסיבה? ואז נזכר בביקורו הפתאומי של הבעש"ט‪ ,‬הוא אומר לעצמו בטוח כל זה קרה לי‬ ‫בזכותו‪ ,‬אני יעלה אליו להבין מה קרה לי‪.‬וכך עולה לו מוישל'ה אל הבעש"ט‪ ,‬החסידים ההמומים לא מאמינים‪ ,‬מוישל'ה זה אתה?‬ ‫איך זה יכול להיות ?‬ ‫מקדם אותו הבעש"ט בחיוך גדול‪ ,‬את פשר הדבר רוצה אתה לדעת ‪,‬הלא כן מוישל'ה? מסביר לו הבעש"ט‪" :‬דע לך מוישל'ה‬ ‫מהשמים פסקו לך עושר גדול אך כל עוד שלא התפללת לא יכולת למשוך אותו אליך‪ .‬הוא היה תקוע בשמים‬ ‫מהשמיים זיכו אותי לראות זאת והחלטתי שאני חייב לעזור לך למשוך אותו‪ .‬והבנתי שהדרך היחידה היתה שלא ישאר לך כלום ורק‬ ‫כך תצא ותבקש עזרה מבורא עולם ועל ידי כך תמשוך את השפע וכך עשיתי‪.‬‬ ‫התפילה הזכה שיצאה מעומק הלב הצליחה למשוך את השפע השייך לך‪.‬ולעניננו‪ :‬הבעש"ט הקדוש ידע למה תפילה מסוגלת‪ .‬מה‬ ‫בכוחה לעשות‪ ,‬הרי מעשה אבות סימן לבנים‪,‬מי לנו כמשה רבנו כמה מעשים טובים‪ ,‬כמה חסד‪,‬מסירות נפש שלימה על עם‬ ‫ישראל במשך ארבעים שנה במדבר ועם כל זה נגזרה עליו הגזירה שאסרה עליו להכנס לארץ קודש‪ ,‬שום דבר לא יכל לשבור‬ ‫אותה‪ ,‬חוץ מדבר אחד "ואתחנן אל ה'"‪ ,‬משה רבינו עומד בתפלה והקב"ה "מרגיש" שאי אפשר יותר להחזיק את הגזירה‪ ,‬וכך‬ ‫מספר המדרש "למה היתה דומה תפילתו של משה רבינו לחרב הקורעת וחותכת את הרקיעים"‪ ,‬עד שבסופו של דבר אומר לו ה'‬ ‫"אל תוסיף דבר אלי עוד‪ ,‬שהרי אם תוסיף אני יהיה חייב לשמוע‬ ‫אנו מבינים??? ה' חייב לשמוע ?!‬ ‫אלא כח התפילה הינו הכח הגדול ביותר בעולם ‪,‬ה' נתן לאדם נשק חזק‪" ,‬חיים ומוות ביד הלשון"‪ ,‬אך נשק ללא שימוש לא‬ ‫מזיק‪...‬כיצד ילחם חייל ללא רובה?אך אם זוכה האדם ומשתמש בנשק‪ ,‬זוכה להגיע ל"ואני תפילה" זה לא רק האדם המתפלל אל‬ ‫בוראו‪ ,‬אלא משה ידבר והאלקים יעננו בקול וכמאמר המדרש "שכינה מדברת מגרונו של משה"‪.‬אני מאחל לכולנו שבחודש זה‬ ‫שאנו מכינים עצמו לעמוד שוב לפני בורא עולם ‪ ,‬נדע ונבין כמה כח ה' נתן בפינו ‪ ,‬וכפי שאמר שלמה החכם באדם "הראיני את‬ ‫מראייך השמיעיני את קולך‪ ,‬כי קולך ערב ומראך נווה" ‪ -‬בברכת שנה טובה ומבורכת ‪.‬‬

‫‪-18-‬‬

‫ההכנות לחודש אלול‬

‫בעברית‬

‫פרשיות השבוע במהלך חודש אלול מדריכות אותנו ועוזרות לנו להתכונן לקראת יום הדין‪.‬‬ ‫"שֹפְ ִטים ו ְׁש ְֹט ִרים ִּת ּ ֶתן לְ ָך ְ ּבכָל ׁ ְשעָ ֶר ָ‬ ‫יך" בתחילה על האדם לשים לעצמו שופטים ושוטרים‬ ‫ׁ‬ ‫כדי שלא יחטא‪ ,‬כלומר האדם צריך לפקח על שערי הגוף העיניים‪,‬האוזניים והפה ולשים‬ ‫"שופטים ושוטרים"‪,‬בעצם לשים לב מה הוא שומע רואה ואומר‪ ,‬לסנן תכנים שהוא נחשף‬ ‫מדבר‪".‬כי ֵתצֵ א לַ ִּמלְ חָ מָ ה עַ ל אֹיְבֶ ָ‬ ‫יך" – מדובר במאבק של‬ ‫ִּ‬ ‫אליהם ולחשוב לפני שהוא‬ ‫האדם המצריך יציאה למלחמה נגד היצר על מנת שלא יפגע ממנו‪ .‬ואם הוא פועל על פי‬ ‫דרך התורה הקב"ה עוזר לו לנצח את היצר‪.‬‬ ‫התורה כותבת בתחילת הפרשה כי תצא כא‪ ,‬יג בענין אשת יפת תואר "ובכתה את אביה‬ ‫ואת אמה ירח ימים" חכמי המוסר הרחיבו בענין רבות ‪.‬‬ ‫יפת תואר על דרך הפשט והרמז ״שצריך‬ ‫בעל 'אור החיים' הקדוש מבאר את עניין אשת ‪.‬‬ ‫שהמקום לא יהיה טמא וזה יהיה על מירוק החטאים ודרכי התשובה והכנת הדעת מול‬ ‫אלוקי ישראל ב"ה‪ .‬ויבחר מקום מושב לה בית מיוחד לישראל שהוא בית המדרש‪ ,‬והוא‬ ‫אומרו וישבה בביתך ותתוודה בבכי על אשר מעלה באביה ואמה ועל פרידתה מהם״‬ ‫לקראת סוף דבריו הוא כותב ד"ה וראיתי "אביה – זה הקב"ה‪ ,‬אמה – זו כנסת ישראל‪ ,‬ירח‬ ‫ימים – זה שיעור המספיק לשב‪ ,‬או ירמוז לחודש המיוחד לתשובה שהוא חודש אלול"‬ ‫מלמדנו 'אור החיים' הקדוש‪ ,‬כי בחודש אלול מי שרוצה להצליח בתשובה בזמן המסוגל‬ ‫שלם‬ ‫לכך צריך לבכות ולעשות חשבונות עם עצמו במה יכול לתקן ואיך לשוב אל ה' בלב‬ ‫‪.‬‬ ‫דברי מרן הרב שמואל אליהו בעניין הצורך מדוע יש צורך בחודש שלם לעשות תשובה?‬ ‫'האם לא מספיקין עשרה ימים שלמים לעשות חשבון נפש ותשובה? מסביר ה'בן איש חי‬ ‫ומביא מה שמובא בחז"ל שאברהם אבינו נתנסה בעשרה נסיונות‪ ,‬ו"באחרית נוסה בסוף‬ ‫העשרה"‪ ,‬וזה היה בראש השנה‪ ,‬ונקבע יום זה ליום דין‪.‬‬ ‫אמר אברהם אבינו לקב"ה‪ :‬רבש"ע אתה רוצה לעשות להם יום זה ליום דין ללא הכנות‬ ‫מוקדמות? תן להם זמן שיכינו עצמם למשפט‪ .‬אמר לו הקב"ה‪ :‬אתן לך עשרה ימים כנגד‬ ‫עשרה ניסיונות כדי שיכינו את עצמם בימים אלה‪ ,‬ואלו הם עשרת ימי התשובה ‪.‬‬ ‫שואל הבן איש חי אם כך‪ ,‬למה לנו כל ההכנות של חודש אלול? שקמים לסליחות‪,‬‬ ‫ותוקעים בשופר וחוזרים בתשובה ומפשפשים במעשים‪ ,‬הרי הקב"ה נתן עשרה ימים ולא‬ ‫צריך יותר מזה?ולהלן תשובתו ישנם שני סוגי 'תשובות'‪ :‬תשובה מיראה ותשובה מאהבה‬ ‫לאדם שני סוגי יצר הרע‪ :‬יש יצר הרע שנברא עם צאתו לאוויר העולם וכבר 'לפתח חטאת‬ ‫רובץ' על יצר הרע מסוג זה צריך תשובה של עשרת ימי התשובה זו דרגה גבוהה ‪ ,‬שהיא‬ ‫תשובה מאהבה‪ ,‬ויש יצה"ר שנובע מתכונות רעות שבטבע האדם‪ ,‬ולזה צריך תשובה‬ ‫מיראה שזהוי התשובה של חודש אלול שבו מכינים אנו את עצמנו לעשרת ימי תשובה –‬ ‫לתשובה מאהבה‪.‬‬ ‫משמע יש מדרג שבו תשובה מאהבה לא ניתנת להשגה בלי תשובה מיראה‪.‬ועל כן בחודש‬ ‫זה יש להרבות בבקשות ובתחנונים ויהיו אלו הכנות לעשרת ימי התשובה‪ ,‬כפי שאומר רבנו‬ ‫יונה‪ .‬ההכנה הטובה להיות בבחינת "מריה דחושבניא" לעשות חשבון נפש יומי‪ ,‬מה מצוות‬ ‫‪.‬עשה שעשינו היום ומה העבירות‪ ,‬וכיצד עליו לתקן‪.‬‬ ‫יהי רצון שנזכה כולנו לעשות תשובה אמיתית מיראה ואהבה‪.‬‬ ‫בברכת כתיבה וחתימה טובה‪.‬‬

‫‪-19-‬‬

‫‪ORYAN KORIAT‬‬

‫‪ORYAN KORIAT IS A SHLICHA‬‬ ‫‪FROM ISRAEL AND PART OF‬‬ ‫‪THE WZO COHORT. SHE WAS‬‬ ‫‪A SPORTS INSTRUCTOR IN‬‬ ‫‪THE IDF AIR FORCE, AFTER‬‬ ‫‪WHICH SHE STUDIED IN‬‬ ‫‪SHANAN COLLEGE IN KIRYAT‬‬ ‫‪SHMUEL WHERE SHE EARNED‬‬ ‫‪HER BACHELOR'S DEGREE IN‬‬ ‫‪ENGLISH. SHE WORKED IN‬‬ ‫‪ISRAEL AS AN ENGLISH‬‬ ‫‪TEACHER AT EVEN SHOAM IN‬‬ ‫‪NAHARIYA AND HAREL MIDDLE‬‬ ‫‪SCHOOL IN NAHARIYA.‬‬

‫‪MOST RECENTLY SHE AND‬‬ ‫‪HER HUSBAND BOTH SERVED‬‬ ‫‪AS THE SHLICHIM FOR 3‬‬ ‫‪YEARS IN THE MIDDLE‬‬ ‫‪SCHOOL OF BEN PORAT‬‬ ‫‪YOSEF, NEW JERSEY. SHE AND‬‬ ‫‪HER HUSBAND WERE ALSO‬‬ ‫‪THE YOUTH DIRECTORS AT‬‬ ‫‪KESHER SHUL IN TENAFLY, NJ.‬‬

DR. ARI CIMENT (CLASS OF 1992)

WHY 3 BACK-TO-BACK HOLIDAYS AND WHAT IS SO HADAR/BEAUTIFUL ABOUT A DIMPLY ESROG You shall take for yourselves on the first day the fruit of an esrog tree. ‫אשוֹן ּ ְפ ִרי עֵ ץ ָה ָדר‬ ׁ ‫ו ּלְ ַק ְח ּ ֶתם לָ כֶם ַ ּביּוֹם ָה ִר‬ [lit., a beautiful tree]… (Vayikra 23:40) QUESTION/S: Is there possibly any extra signficance to the 3-pronged holiday season of Rosh Hashana followed by Yom Kippur and then Succos!? What is HADAR ‫ הָ ָדר‬/ beautiful about the Etrog after all? Why does such a beautiful Etrog have ridges and dimples?

DR. ARI CIMENT GRADUATED FROM THE HEBREW ACADEMY IN 1992. HE IS A BOARD CERTIFIED MD IN INTERNAL MEDICINE AND PULMONARY AND CRITICAL CARE MEDICINE. HE SERVES AS PRESIDENT OF THE MEDICAL STAFF AT MOUNT SINAI MEDICAL CENTER. HE IS ALSO CLINICAL ASSOCIATE PROFESSOR AT NOVA SOUTHEASTERN UNIVERSITY, FIU MEDICAL SCHOOL, AND MOUNT SINAI MEDICAL CENTER INTERNAL MEDICINE RESIDENCY PROGRAMS. HE IS CURRENTLY AUTHORING A BOOK ON THE PARSHA TO BE PRINTED SHORTLY BY MOSAIC PRESS.

ANSWER: The three pronged holiday season of Rosh Hashana, Yom Kippur, and Succos on some level can be viewed as Future, Past and Present. The common refrain on Rosh Hashana is “lshana tova tichatev”- have good [upcoming/future] year! A most common association with Yom Kippur is “Al chayt shechatanu”[forgive me] for the sins we commited [in the past]! Finally, Succos is known as the “zman simchateinu”- the time of our [present] happiness! So perhaps one lesson of our 3-pronged holiday season is a focus on the future, past and present. This leads is to analyzing the fruit that is defined as HADAR/beautiful.

Rabbi Moshe Bogomilsky beautifully pointed out that a uniqueness of the etrog is that on the bottom it has an ukatz — the stem by which it is connected to the tree — and on the top a pitom — stem — topped with a shoshanta — rosette blossom. Should one of these fall off, the etrog is no longer considered to be beautiful (Shulchan Aruch Harav, 648:17, 649:18). He eloquently continued: “The lesson of the etrog tree is that a beautiful person is one who is connected with the past and simultaneously one who has accomplishments of his own. A descendant of a fine family who continues the family tradition, and who does not rest contented with the family’s past glories but goes forth to blossom on his own, is indeed a hadar — a very beautiful person.” This is consistent with the aforementioned idea of our holiday season connecting the past and future.

Perhaps the dimply skin of the etrog represents the present. Rather than just seeing the etrog, by feeling the dimply skin, you experience the here and now (it's something tangible in the present). The ukatz is the past, pitom is the future.

Melding the three is what makes something truly beautiful!

Consistent with this theme of connecting, past, present and future, the connection between a parent to child which is really a hallmark of the simcha of Succos. Rabbi Bogomilsky quotes the Gemara in Sukkah 35a: the etrog tree is ta’am eitzo upirio shaveh”

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— “the wood of the tree and the fruit have the same flavor.” In Rabbi Bogomilsky's own words again: “Similarly, true splendor for a Jew is achieved when the taste of the tree (parent) and the fruit (child) is the same. It is the greatest source of pride and feeling of achievement for parents when the children do not merely represent a physical resemblance, but are inspired to carry on in the image of the parents spiritually as well." The word hadar, which means beautiful, also is the root of the word “return” and this likely fits into this great idea reminded to us by Rabbi Bogomilsky. There is a “returning” of sorts from child to parent which connects the generations.

Maybe I can add one more idea to this theme of developing connectivity. The Gemara (Sukkah 35a) says that an etrog is “dar be’ilano meishanah leshanah” — “it dwells on its tree from one year to the next year” (it can be left on the tree for more than one season and remain fresh). The simple understanding of this statement is that Hadar doesn’t mean beautiful at all but rather that it “returns” as in “stays on the tree and returns despite a change in season." But it may very well be that this concept of endurance is precisely the beautiful nature of the fruit.

Consistency and endurance, especially when you see legacies passed down from one generation to the next, is the most beautiful thing to behold!

TAKEAWAY MESSAGE/S: A possible reason we have a 3 pronged holiday in Rosh Hashanah, Yom Kippur and Succos is to stress the importance of the future, past and present aspects of our lives. What makes the Esrog HADAR or beautiful? Rabbi Bogomilsky pointed out that there is a lesson of connectivity that is most beautiful: 1) An Esrog is only kosher if it has an Ukatz and a Pitom which demonstrated that you must know where you came from and where you are going. The dimples may represent the present that we can “feel." The etrog tree is one that “ta’am eitzo upirio shaveh” — “the wood of the tree and the fruit have the same flavor," which demonstrates that children carrying out their parents legacy is indeed beauty and HADAR is also “dar be’ilano meishanah leshanah” — “it dwells on its tree from one year to the next year." Beauty is defined by endurance and consistency; being able to transmit your mesorah despite the odds is beauty, HADAR. This returning signifies a transfer from past to present with a present endurance which is the hallmark of BEAUTY indeed!

THE ESROG’S BEAUTY IS ABOUT CONNECTIVITY OF GENERATIONS (PAST AND PRESENT) AND ENDURANCE (PRESENT).

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CRYING SO LOUD THAT NO ONE CAN HEAR A child cries.

A child in pain and hurt.

Who hears it?

Who feels it most acutely?

RABBI SHAYE GUTTENBERG

Most people would say that a mother has a special ear for a child’s cry. A mother listens and runs to help her crying child. And yet, in the story we read on the first day of Rosh Hashana, the storyline doesn’t follow that way. Hagar, and her son Ishmael are on the run as they were asked to “leave” the house of Avraham. Faced with the challenge of no water, no bread, and no shelter, Hagar placed her child on the side while she went off to pray. ְ ‫ו ּ ֵַתל‬ ‫שת ִּכ֣י אָ ְֽמ ָ ֔רה אַ ל־אֶ ְראֶ ֖ה ְ ּבמ֣וֹת הַ יָ ּ֑לֶד ו ּ ֵַת ׁ ֶ֣שב ִמ ֔ ֶּנגֶד‬ ֶ ׁ ‫ֶך ֩ ו ּ ֵַת ׁ ֶ֨שב לָ ּ֜ה ִמ ֶּנ֗גֶד הַ ְרחֵ ק ֙ ִּכ ְמ ַטחֲ וֵ֣י ֔ ֶק‬ ְ‫ש ֥א אֶ ת־ק ֖ ָֹל ּה ו ּ ֵַת ֽבְ ךּ ׃‬ ׂ ָ ּ ‫ו ִַּת‬ And [Hagar] went and sat down at a distance, a bowshot away; for she thought, “Let me not look on as the child dies.” And sitting thus afar, she burst into tears.

RABBI SHAYE GUTTENBERG JOINED HEBREW ACADEMY AS HEAD OF SCHOOL THIS SUMMER. HE PREVIOUSLY SERVED AS THE HEAD OF SCHOOL AT SOUTH PENINSULA HEBREW DAY SCHOOL (SPHDS).

HE EARNED HIS BACHELOR'S, MASTER'S AND RABBINIC ORDINATION FROM YESHIVA UNIVERSITY AND HIS MBA FROM NORTHEASTERN UNIVERSITY. HE AND HIS WIFE, DINA, ARE THE PROUD PARENTS OF FOUR CHILDREN.

‫ש ֔ ַמיִם וַיֹ ּ֥אמֶ ר ֖ ָל ּה מַ ה־ ָּל ְ֣ך‬ ָ ּ ׁ ַ‫וַי ּ ׁ ְִשמַ ֣ע אֱ ל ִֹהים֮ אֶ ת־ק֣וֹל הַ ּנַעַ ר ֒ וַי ּ ְִק ָרא ֩ מַ לְ אַ ְ֨ך אֱ ל ִֹה ֤ים ׀ אֶ ל־הָ גָר ֙ ִמן־ה‬ ‫ּא־שֽם׃‬ ָ ׁ ‫ש ֥ר הו‬ ֶ ׁ ֲ‫ֽי־שמַ ֧ע אֱ ל ִֹה ֛ים אֶ ל־ק֥וֹל הַ ַּנ ֖עַ ר ַּבא‬ ָ ׁ ‫ל־ת ֣ ְיר ִ֔אי ִּכ‬ ִּ ַ‫הָ ָג ֑ר א‬ G-d heard the cry of the boy, and an angel of G-d called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for G-d has heeded the cry of the boy where he is (Bereshis 21:16,17).

In a mysterious chain of events, G-d didn’t hear the cry of Hagar. Rather, He heard the voice of Ishmael. Why couldn’t Hagar hear Ishmael cry and why did G-d only hear the voice of Ishmael?

The main section of the silent prayer in the mussaf service of Rosh Hashana is categorized into three main themes: Malchiyut (kingship), Zechronot (remembrance), Shofrot (blasts?). These three themes are central themes for Rosh Hashana, but they also extend and represent our relationship with G-d.

Just as with any ongoing and long-term relationship we have in life, our relationship with G-d differs depending on our life circumstances during a given period. These relationships are sometimes in flux and the way we interact with G-d can be seen through different prisms.

The following are three main avenues through which we interact with G-d: 1. As a slave before a master (melech) 2. As a child before a father (av) 3. As a lover to a beloved (spouse)

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Looking at the above three avenues in our connection to G-d, it becomes evident that those correlate with the three sections of the Rosh Hashana mussaf: 1. Malchiuyut (kingship) - Melech - King 2. Zechronot (remembrance) - Av - Father 3. Shofrot (blasts) - Ahava - Lover 1. Malchuyut: While we have an abundance of autonomy in today’s world, we check ourselves on Rosh Hashana and work to recognize G-d as supreme Monarch. Rosh Hashana is the day that we coronate G-d as our very own King as well as King of the universe. This can be found with the repetition of the words Hashem Melech throughout the prayer service. It is perhaps the most proclaimed theme of the day- the public pronouncement that G-d is the King. In fact, we even begin changing the regular verbiage in our prayers to demonstrate this when we recite Hamelech Hakadosh, Melech Hamishpat. This concept of G-d as our collective and personal King can be a challenging exercise for our minds. We therefore need to use this concept as a springboard to the next...

2. Zichronot: The Zichronot section revolves around memory, with a strong focus on Jewish history. Fittingly, we read literature detailing G-d’s merciful actions. We are reminded that although G-d runs the entire world, He is also focused on the small steps. Like a parent to a child, G-d never forgets us. It is also a time when we when we pause and think about the loss of a parent with Yizkor (remembrance). A child may sometimes complain: ‘Daddy, you don’t understand me.’

As Mark Twain famously said: “When I was a boy of fourteen, my father was so ignorant I could hardly stand to have the old man around. But when I got to be twenty-one, I was astonished by how much he'd learned in seven years.” Keeping the connection between ourselves and G-d open and reciprocal during challenging times is not simple, just like between a child and parent. But we know that a parent is always waiting to help and guide his children. We beseech G-d leading up to Rosh Hashana, like a child before a parent as we begin to recite the phrase “‫ ”כרחם אב על בנים‬- “Like a father has mercy on his child, so may G-d have mercy upon us” in our Selichot service.

In an effort to highlight both of the themes of kingship and remembrance, we repeat Aveenu Malkeinu, You are our Father, our King throughout the service.

3. Shofrot The final avenue of connection in our relationship with G-d is as our partner in life – our lover. The entire month of Elul leading up to Rosh Hashana has a background message of ani lidodi, vidodi li- I am to my beloved, and my beloved is to me. This type of relationship is supposed to bring a human the most pleasure. Shofrot is teaching us the hardest trait to acquire in life, which is to listen to what is being said. The benediction before the Shofar blowing alludes to this as it states -Lishmoah kol shofar- hearing the call of the Shofar and not the mitzvah of blowing the shofar.

The shofar is our trumpet, a very loud piece of equipment that forces our souls to stand at attention and listen. The idea of a trumpet alludes to the avoda in the Beit Hamikdash. While there were many instruments and vessels of all types in the Holy Temple, the Talmud explains that unlike every other vessel in the Temple, the trumpets were the only ones that needed to be replaced (Menachos page 28). The menorah, alter, show table, and Aron all retained their level of holiness upon completion. Not one of them ever required replacement, all but the trumpets.

Why? The Talmud explains that because every generation needs a different sound. The shofar for the last generation was different than the shofar in this generation, and the shofar that I hear is different than the shofar that you hear – Lishmoah Kol Shofar,

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the blessing isn’t on the blowing, but on the hearing. How I perceive the Shofar is different from how you perceive it. I will hear a different sound than you will hear, because I have a different calling than you. We each have our own calling – and we each need to determine what that is.

Now back to Hagar. Who was Hagar and why couldn’t she hear the cry of her own child? Afterall, a parent never forgets their child! Hagar was in a predicament and it seems she may have been going through an identity crisis. At first she was a maidservant, Shifchas Sarah. Then she became a wife to Avraham – a co-wife to Sarah, her previous boss. These two differing roles, that of wife and servant, especially within the same household, could have been difficult to reconcile. She was struggling to find her place and then to compound matters, she had a child to consider.

In a time of great distress, Hagar cries out to Hashem. She doesn’t know who she is, struggling to define herself and feeling lost. But her child knows who he is. In fact, the Torah explains that G-d listens to the voice of the youngster where he is. This is the same child who will have his hand in everything. As the Torah states, he will be a great nation, but a nation of strife on the world’s stage. Certainly G-d knows what’s to occur in the future, but His only concern is the here and now - where the child is at that moment. Hagar didn’t understand her position in life and she therefore couldn’t hear anyone else, even sadly her own child. Ishmael knew who he was and therefore when he prayed to G-d, he was answered speedily.

May we all heed the call of the Shofar to know ourselves and look deeply to see how we can take that and strengthen our relationship with Hashem as our Heavenly Father and King.

Shana Tova!

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THE COMFORT OF ROSH HASHANA RABBI AVI WEBERMAN (CLASS OF 2004)

I was scrolling through social media a few months back and someone had posted a question: I’m sure it came attached with a clever meme but, I do not recall it offhand. The question was as follows, “Other than hello, what do you say when you answer your phone." I quickly replied and turned to my wife to see if she would guess what I had responded. She said, “you answer with “what’s wrong?" and she was right. You see, by nature I am a worrier, I worry if my lessons are going to be able to reach my students; I worry about whether I’m giving my children enough attention or too much attention; I worry. Which is why when I came to the following realization I was, at first, really taken aback.

There is no time I am more at peace than Rosh Hashana, The Day of Judgment.

RABBI AVI WEBERMAN IS THE ELEMENTARY SCHOOL JUDAIC STUDIES COORDINATOR AT HEBREW ACADEMY AND TEACHES THE 5TH GRADE JUDAIC STUDIES CLASSES. HE EARNED HIS MASTER'S IN SPECIAL EDUCATION FROM GCU AND HIS RABBINIC ORDINATION FROM SH’OR YOSHUV INSTITUTE. HEBREW ACADEMY IS PROUD TO RECOGNIZE RABBI WEBERMAN AS AN ALUMNUS.

Yes, the day in which any success or failure for the entire year is being decided I, the worrier, stand in prayer and feel more at ease than any other day. This is not due to arrogance, or some misconceived notion that I am clearly a tzadik (righteous person) and therefore have no need for concern. Rather, it comes from the tefilot (prayers) and the perspective they offer. On Rosh Hashana we consistently speak of the power of Hashem and how He decides all that will occur. Saying these words, knowing them to be true, allows us the perspective we need to understand that worrying has no place in a Torah Jew’s life.

Hashem controls all, so how dare I believe that I should worry about His plans?

My grandfather, Rabbi Pinchas Aaron Weberman, shared the following analogy with me. There was a young man walking down the road carrying a heavy load upon his back. A man pulled up in his car and offered the youngster a ride. The young man entered the car and proceeded to continue carrying the heavy load upon his back. The owner of the vehicle told him that he need not worry about placing the bag on the seat next to him. The young man replied, “it is enough that you are giving me a ride in your car, there is no reason why you should also have to carry my bag as well." Too often we find ourselves using this same foolish logic. We turn to Hashem for our needs, but draw the line at allowing Him to carry our burden. Rosh Hashana reminds me that I need not carry the burden.

I leave you, the reader, with the following D’var Torah that I recently heard about one of the simplest things in our life, coffee. Rabbi Levi Yitzchak of Berditchev explains the inherent beauty of a Jew starting his or her day with a coffee. In making a coffee what does one do? He or she takes bitter coffee, mixes it with hot water, adds sweet sugar and cold milk. Bitter, sweet, hot, cold. A Jew must ready him or herself for whatever the day needs. On Rosh Hashana we are readying ourselves for what our year needs. If you are someone, like myself, who needs to learn to let Hashem take control, then do so on Rosh Hashana and prepare yourself properly for the year ahead.

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BRINGING THE REDEMPTION ESTHER NAHON (CLASS OF 2021)

ESTHER NAHON IS CURRENTLY AN 11TH GRADER AND HAS ATTENDED THE HEBREW ACADEMY SINCE EARLY CHILDHOOD. JUDAIC STUDIES HAVE ALWAYS INTERESTED HER AS SHE LOVES LEARNING NEW, INSPIRING INSIGHTS TO RATHER “GENERALLY UNDERSTOOD” CONCEPTS. ESTHER IS LOOKING FORWARD TO EXPANDING HER KNOWLEDGE ON JUDAISM’S MANY OUTLOOKS AND LESSONS IN ORDER TO SERVE AS A SOLID GROUND TO HOLD DEAR THROUGHOUT HER FUTURE ENDEAVORS. ALTHOUGH UNSURE OF THE SPECIFIC PATH SHE WISHES TO PURSUE, ESTHER PLANS ON EMBRACING AND EMBODYING THE MANY VALUES AND TEACHINGS OF THE TORAH IN WHEREVER LIFE MAY LEAD HER.

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King David provides the Jewish people with a very puzzling instruction in Sefer Tehillim, Perek Bet, as he states ‫ עִ בְ ד֣ו ּ אֶ ת־יְהוָ ֣ה ְ ּבי ְִראָ ֑ה ְו֝ ִג ֗ילו ּ ִ ּב ְרעָ ָדֽה‬or “Serve the LORD in awe; tremble with fright." The word “ּ ‫ ” ְו֝ ִג ֗ילו‬translates to both “rejoice” and “tremble." How is one meant to fulfill such a task of being happy in their service to Hashem, but also tremble with fear? This question touches upon a very well-known concept in Judaism regarding the uplifting of our physicality through spirituality. Judaism focuses on elevating mundane actions to holier levels by providing spiritual elements and perspectives for everyday actions, making them recognizable as our distinct mitzvot of the Torah. We often consult our spirituality in a fearful manner whereas physical pleasures involve feelings of love and delight. The two outlooks complement each other and essentially constitute the way we lead our Jewish lives: by finding the balance between the ‫ גשמיות‬and ‫רוחניות‬. This idea however–‫ גשמיות‬and ‫ רוחניות‬or ‫ אהבה‬and ‫–יראה‬ factors into a much larger picture regarding the ultimate ‫ גאולה‬and how this final redemption could be brought upon us.

The month of Elul is recognized as a time of repentance and Teshuva to Hashem in preparation for the ‫ימים נוראים‬, or High Holidays of Rosh Hashana and Yom Kippur. We spend our days performing supplementary mitzvot such as ‫ צדקה‬and have the custom of blowing the Shofar everyday to help call us to action. ‫סליחות‬, or extra prayers of penance, are recited early each morning in hopes to atone for all of the year’s sins in a single month or week (depending on one’s ‫)נוסח‬. When Rosh Hashana rolls around, we make sure to go to shul and listen to the Shofar as we ask and pray for G-d to inscribe us in the Book of Life on this serious Day of Judgement. Then, for ten days during the ‫עשרת ימי תשובה‬, we continue to repent and ask for forgiveness. We add additional verses to the ‫ עמידה‬and recite ‫ אבינו מלכנו‬each day as we exercise our opportunity to ask for Hashem to reverse any bad decrees that He may have, G-d forbid, placed upon us.

And then comes Yom Kippur in which we reach the culmination of our Tefilot.

The time when every Jew exhibits every ounce of their ‫ יראת שמים‬and chooses to serve Hashem with all their might. For 25 hours we abstain from food, drink, hygiene, and luxury in order to further convey to Hashem our earnest wishes to be granted ‫כפרה‬. Throughout the day’s services we strike our chests, repent, tremble, and grow physically weaker as we plead that G-d grants us the complete atonement we ask for, fearing that we may, G-d forbid, not be destined to live another year.When thinking about it closely, Yom Kippur seems like the ideal time for Mashiach’s arrival. Serving as the most strictly important holidays for a Jew to observe, it is the one day a year when the greatest percentage of the world's population practices their Judaism. Masses of people congregate in shul and spend the day doing nothing other than pray for atonement of their sins. We finally reach ‫נעילה‬- the apex and peak of all of our prayers, and bow down on our hands and knees—as the Jews did in the ‫בית המקדש‬

—declaring Hashem as the all-powerful and omnipotent Almighty. We tremble before Him with all of our ‫כוונה‬ during the final moments, standing bent and brought to tears as we wait to cry out the ‫שלוש עשרה מידות של רחמים‬ one last time, understanding that in this moment, Hashem will seal our fate just as the heavenly gates of ‫ שמיזם‬close to the blast of the Shofar.

How is it possible that this extremely devout and powerful moment—the moment in which our last tefilot slip through the open gates, in which tons of rabbis, men, and women around the world are brought to tears as they shout out to G-d, the moment that culminates the pinnacle of our ‫—יראת שמים‬has passed year after year, without the arrival of Mashiach? How has the sound of the Shofar on ‫ מוצאי יום כיפור‬never been blown as a cue to our final redemption? How could it be that our strongest prayers have not penetrated the heavens? Have they not evoked any emotion from our Creator to consider redeeming us this year? Has our Compassionate and Merciful King not forgiven us during our truest moment of ‫ ?תשובה‬These questions nudged at me and have been mind boggling to wrap my head around since last Yom Kippur, but with the help and assistance of my Rabbeim, I was able to discover a beautiful insight which relates back to the idea of serving Hashem out of ‫ יראה‬versus ‫אהבה‬.

During the 40 days of preparation leading up to Yom Kippur we are devoted to serving Hashem, however it is primarily out of fear. Fear automatically triggers our human instinct to protect ourselves from harmful consequences in any way that we can. We therefore find ourselves bound to ‫ תשובה‬during Elul, hoping that we are forgiven on Rosh Hashana lest we be sealed in the Book of the Wicked and become unworthy of a connection to G-d. But that is just the problem: we dwell on Hashem’s sovereignty over us and fear the repercussions that will follow if we do not rectify ourselves during this time. We allow our fear to outweigh our love in our service to Hashem. This frightened fashion of spirituality, however, is not the true essence of Elul nor the ‫ימים נוראים‬.

The most serious holiday of the year is written in the Torah as ‫יום הכיפורים‬, which can be read as “A day like Purim."

How could the Day of Atonement possibly be related to the celebration of ‫ ?מרבים בשמחה‬The two are polar opposites! But it comes to show us that the two actually work hand in hand. ‫ פורים‬and ‫ יום הכיפורים‬are halves of a single day as they combine to form the ‫ גשמיות‬and ‫ רוחניות‬necessary in balancing out our Judaism. Yom Kippur is not all about crying out to G-d and asking Him to judge us in our favor, but also about rejoicing in our relationship with Him. Our job is to build and develop a loving connection with Hashem throughout the serious time because the day is referred to as a Yom Tov; it’s still a holiday after all. The Mishna in ‫ מסכת תענית‬states that “There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur." It is understandable that a day in which women would dress nicely to find shidduchim would consist of much joy and happiness, but what is there to rejoice about during Yom Kippur? That is the essence of “‫ ” ְו֝ ִג ֗ילו ּ ִ ּב ְרעָ ָדֽה‬- “to rejoice but tremble in serving Hashem in awe."

We should strive to manifest ‫ אהבה‬and exude our physical feelings along with our overwhelming spirituality that is commonly associated with ‫יראה‬. Keeping the balance does not only result in bringing us closer to G-d, but closer to the ultimate redemption as well.

The spiritual manner in which we conduct ourselves throughout the holiest day of the year is not exclusive to Yom Kippur; we must maintain that same spiritual strength throughout the rest of the holidays even after we have worked our way along and strengthened our ties with HaShem. Perhaps this accounts for why we have not yet been called to ‫גאולה‬. Because after the Shofar blows at ‫נעילה‬, we are already thinking about the first glass of water to quench our thirst. We find ourselves relieved on ‫ מוצאי יום כיפור‬for being able to now enjoy ‫ גשמיות‬again. But that is essentially our flaw; we find it easier to take turns between our ‫ אהבה‬and ‫ יראה‬rather than finding a way for them to coexist.

For instance, when we reach Sukkot, a celebration of great ‫שמחה‬, we must rejoice but not allow for our ‫יראת שמים‬ to venture very far. We cannot prioritize one outlook based on our attitude towards the holiday, but instead adhere to the mitzvah presented to us in the Shema:

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‫ואהבת את ה׳ אלקיך‬- to love Hashem your G-d in addition to fearing Him. It is easy for us to fear the Master and Creator of the Universe, but we spend our entire lives fighting a greater challenge: that of finding the proper balance of ‫ יראה‬to ‫—אהבה‬fear to affection. Perhaps we can approach this Yom Kippur differently than we have in the past by channeling both love and fear into our prayers and requests to Hashem. This small shift in behavior and attitude during the ‫ ימים נוראים‬may help to speedily bring the arrival of Mashiach upon us, ‫!במהרה בימינו‬ Wishing you all a ‫שנה טובה ומתוקה‬.

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