Orot Shalhevet - Tishrei 2023 | 5784

COVER ART BY RUTHIE SKAIST

ART INSTRUCTOR

RABBI DAVID BLOCK Welcome to Orot Shalhevet

HEAD OF SCHOOL

Dear Shalhevet Community,

We nd ourselves in a delicate moment. It’s a time devoted to re ection, growth, and teshuva - repentance. Among the myriad of things that we apologize for in Yom Kippur’s vidui (confession), one stands out as particularly perplexing. We ask Hashem to forgive us for things that we’ve done תעד ילבב, without knowledge. And that’s quite strange. How can we apologize for sins that we don’t know we committed? As we always tell our children, vague apologies are meaningless. “I'm sorry if I did anything wrong” feels inauthentic and empty. Second, is an apology even necessary for something done entirely accidentally (the halachic category of סנוא - a fascinating topic in its own right)? So, why is this line in there at all?

ere may be an alternative, more meaningful way of understanding “תעד ילבב.” Generally, repenting means that we look for moments in which we’ve made mistakes, speci c things we’ve done wrong, and we try to correct them. But R’ Aharon Lichtenstein (Return and Renewal) suggests that there’s another type of Teshuva - entirely independent from speci c sins - that may be even more profound, more critical.

Many of us have moments in which we plug into Judaism. It might be a Shabbos meal, a te la, a Torah conversation, or an inspiring D’var Torah (yes, like this one). But when those moments come to an end, we unplug. It can create an almost dichotomous lifestyle in which we have our regular lives and then we have isolated moments of spirituality. But that’s not the ideal, that’s not the formula for a holistic existence. We strive for a Judaism and Torah that permeates our beings, we aim to live with constant spiritual awareness, with constant focus on Hashem. When we say “תעד ילבב” - we are asking forgiveness from hesech hada’as, lapses in which we didn’t live with the transcendental awareness of Hashem.

at’s the charge of Teshuva: To re-center ourselves. To reassess our priorities so that the things most important to us are always on our minds, are always at the “epicenter of our being.” What a challenge and what an opportunity.

Part of what makes Shalhevet unique is that we don’t just teach or talk about Hashem; Hashem’s values animate every decision, every lesson, every action. Our students learn what it means to live with Hashem. Orot Shalhevet is one of the ways in which we share that holiness beyond our walls and bring Hashem more consistently into our lives.

Wherever you are for the chagim, take Orot Shalhevet with you and share the kedusha with others. It is my bracha that the varied and unique voices of our faculty, students, and alumni infuse our holidays with meaning, and the stunning student artwork serves as hiddur mitzvah (beauti cation of the Torah within). As I always note, the teachers, students, and alumni are all the Orot (lights) that come together to form our dazzling Shalhevet ( ame).

Kol Tuv, Rabbi David Block

3 5 DR. JONATHAN RAVANSHENAS

RABBI GABRIEL FALK

LESSONS FOR THE KOHEN GADOL

15 RAV YITZCHAK ETSHALOM

WATCHING FOR THE MORNING

17 ETAN LERNER

THE AWAKENING CALL OF SELICHOT: A JOURNEY FROM SLUMBER TO RENEWAL

7 NOA SEGAL

THE TRUE HOLINESS OF REDEMPTION

9 DR. SHEILA TULLER KEITER

YOM KIPPUR: FALLING IN LOVE

11 ZOE AMZALAG

YONAH: A LESSON IN TESHUVA FOR THE ASERET YEMEI TESHUVA

13 SHEVY GOMPERTS

THE SEFIROT AND ASERET YEMEI TESHUVAH: AN APPROPRIATE FIT

thank you

YITZCHAK’S MESSAGE FOR ROSH HASHANAH

19 RABBI ABRAHAM LIEBERMAN

THE ETROG AND ROSH HASHANA

23 ALIZA KATZ

SUKKOT: A TALE OF TWO WORLDS

25 RABBI ELI BRONER

AYEKAH: WHERE ARE YOU?

TO THE FOLLOWING SUPPORTERS WHO HAVE GENEROUSLY SPONSORED THIS EDITION OF OROT SHALHEVET. WE ARE GRATEFUL TO THEM FOR HELPING TO PROMOTE THE SPREAD OF MEANINGFUL TORAH LEARNING AND SPIRITUAL GROWTH IN OUR COMMUNITY. PLEASE ENJOY THE TORAH YOU WILL FIND WITHIN IN THEIR MERIT.

KAREN & AVI ASHKENAZI

SIMON & DALYA BACKER

GAIL KATZ & MAYER BICK

RALPH BIJOU

SUSAN CHOUEKE

MAYA & NEIL COHEN

ELISA & BRADFORD DELSON

DRS. JENNIFER & YARON ELAD

SHANA & MORDECHAI FISHMAN

SHARI & JEFF FISHMAN

LESLIE & RONNIE GUL

HEATHER & JOEL JACOBSON

MOLLY & SAEED JALALI

MICKEY & HAIM KAHTAN

MALKA & JOSH KATZIN

SIMONE & DR. JASON KBOUDI

STACY & RANON KENT

DANIELLE & DR. STEVEN KUPFERMAN

LISA & GARY LAINER

BARBARA MAROM-POLLACK & JONATHAN POLLACK

DEBI POMERANTZ & MICHAEL MENDELSON

NAOMI & RABBI ARI SCHWARZBERG

DRS. JULIE HIGASHI & ROBIN SHAW

DRS. TAALY & ADAM SILBERSTEIN

TAMAR MESZAROS & DR. DAVID SILBERSTEIN

LAURA WASSERMAN & MICHAEL STEUER

LESLEE & ALEX SZTUDEN

NIKKI SIEGER & ANDRES TERECH

Judaic Studies Faculty and Director of Torat Shalhevet

RABBI GABRIEL FALK

Lessons for the KOHEN GADOL

While so much of the Yom Kippur liturgy captures our attention during the Yamim Noraim, the section of the Avodah, describing the Yom Kippur Temple service, frequently draws the short stick. Most o en, as Ba’alei Te la decide where to “allocate” their allotted time, they focus on the more familiar passages of “u’Netane Tokef” or “v’Chol Ma’aminim” while the Avodah gets rushed through and overlooked.

ere’s good reason for this. On a day which speaks profoundly to the human and religious experience of the world, a section dedicated to Korbanot, even those as signi cant as the ones o ered on Yom Kippur, feels foreign and unrelatable.

Consider this article as an invitation to approach the Avodah with fresh eyes this year. If understood properly, I believe the Avodah o ers us profound insight into the essence of Yom Kippur and our experience of the day. And it begins – and ends – with the journey of the Kohen Gadol, the high priest.

While the content of the Avodah focuses on the ritual aspects, its structure, as described in Masechet Yoma and in the te lla, follows the character of the Kohen Gadol and documents his precise actions at each stage of the process. Moreover, although we o en relate to the Kohen Gadol as an otherworldly, untouchable gure, the Mishnah and Talmud allow us to see him as the exact opposite – a fragile, vulnerable human preparing to encounter the Ribono Shel Olam on the holiest day of the year.

Each step of his journey is worthy of study, but I’d like to zero in on the very beginning of Masechet Yoma, which begins exactly seven days prior to Yom Kippur. e Mishna states:

“Seven days prior to Yom Kippur, we remove the Kohen from his home [and bring him] to the Palhedrin Chamber [in the Beit HaMikdash].”

In the Gemara’s discussion, the Amoraim seek to understand this halacha: What is its purpose? What is its source? And beyond these Talmudic questions, we are le wondering about a more imaginative question: how did the Kohen Gadol spend these days, removed from his family and community, isolated in the chambers of the Beit HaMikdash?

e simplest approach o ered in the Gemara is a technical one: we are protecting the Kohen Gadol from becoming tamei, impure, which would disqualify him from the Avoda. Shielding him from sources of impurity ensures that he is able to perform the critically important Temple service. But this isn't quite satisfactory, as there are other precautions that might have been taken to prevent tumah that are overlooked by the Mishnah.

A second suggestion given is more educational in nature. According to this approach, the six days prior to Yom Kippur serve as an intensive period of training (see Mishnah, Yoma 1:2-3). In this narrative, the Kohen Gadol spends six days studying and rehearsing – over and over again – the carefully choreographed steps of the Avodat HaMikdash. A er all, there is no room for error on Yom Kippur.

However, I believe that there is a third, complementary explanation that emerges more subtly in the Gemara's discussion, one which gains particular emphasis in Rashi's commentary.

Two Amoraim o er potential paradigms upon which the perisha, the separation, is modeled. Rabbi Yochanan (Yoma 2a) believes it is modeled a er the yemei ha’miluim, the celebratory eight-day inauguration of the Mishkan. is suggestion

RABBI GABE FALK IS A MEMBER OF THE LIMUDEI KODESH FACULTY AND THE DIRECTOR OF TORAT SHLHEVET, OUR PARENT EDUCATION INITIATIVE. RABBI FALK HOLDS A B.A. FROM COLUMBIA UNIVERSITY, SEMICHA FROM YESHIVA UNIVERSITY AND IS WORKING TOWARD AN M.A. IN JEWISH HISTORY FROM REVEL. HE WAS ALSO A WEXNER GRADUATE FELLOW. RABBI FALK SPENT TWO FORMATIVE YEARS LEARNING AT YESHIVAT HAR ETZION STUDYING UNDER ROSH YESHIVA RABBI MOSHEH LICHTENSTEIN.

ts our framework, since it borrows from one climactic day of Temple service to a second climactic day of Temple Service. However, Reish Lakish (Yoma 3b) brings a less obvious source, Har Sinai. In Shmot 24, Hashem instructs Moshe to ascend the mountain, six full days before he experiences the revelatory moment of Matan Torah. us, Moshe spent six days alone at the summit of Har Sinai. is, suggests Reish Lakish, is the model for the Kohen’s “ascent” before Yom Kippur. In a breathtaking comment, Reish Lakish draws the comparison into sharp focus:

“One who seeks to enter into the ‘Machaneh Shechina,’ the encampment of the divine presence, must separate themselves for the six days prior.”

Moshe and the Kohen Gadol, explain Reish Lakish, share one transcendent goal: to encounter the divine presence. At Sinai, Moshe ascends to Hashem and seeks to see Hashem panim el panim, face-to-face. And on Yom Kippur, the Kohen Gadol aspires to enter lifnai v’lifnim, into the innermost chamber of Hashem’s earthly abode – the Beit HaMikdash. If this is their shared goal, they must also share a preparation process. e Kohen Gadol thus learns a crucial message from Moshe’s model: to encounter Hashem, to enter into the Machaneh Shechina, requires a process of intensive preparation. We don’t know precisely how the Kohen spent his days in the Lishkat Palhedrin. ere certainly was education and rehearsal, but what’s most signi cant is that there was a period of preparation, marked speci cally by the act of separation, perisha.

e Kohen Gadol, beneath the garments of gold or linen, beneath the great stature of his national responsibility, is a humble human being, not so dissimilar to each of us. We can only imagine the overwhelming sense of awe and unworthiness that beset this human being in the months and weeks leading up to Yom Kippur. ‘How can I possibly stand before Hashem? How can Bnei Yisrael trust me – if only they knew…”

And so the Torah creates an opportunity for the Kohen Gadol to sit with these thoughts. To engage in a period of te lla, intense introspection, and personal re ection. To sit with the immense gravity of his responsibility, and to think deeply about the people who he represents – his family, his community, and his nation. For six days, the Kohen leaves the distractions of the world behind and prepares for his encounter with Hashem.

is image has a powerful resonance for the days of Elul and Tishrei. From the rst blasts of the Shofar in Elul until the last tekiah gedolah at the end of Yom Kippur, we are engaged in a process of preparation. During this period, our task is to be “poreish”: Firstly, to guard ourselves from encounters with tumah, impurity. Secondly, to educate ourselves so that we are prepared for the mitzvot and te lot that we will encounter over the Yamim Noraim. irdly, and perhaps most importantly, to clear our hearts and minds from that which distracts us and to focus our attention inwards, in introspection, and upwards, toward the Machaneh Shechina.

A little later, Rashi (Yoma 4a) adds one beautiful clause: e ultimate goal of Moshe was not just about “entering” into the Machaneh Shechina, but "ה םע םש תויהל", “to be there with Hashem.”

Underlying each of the many rituals that characterize this period – teshuva, selichot, fasting – is one simple goal: to nd a sense of closeness, of intimacy, with the Ribono Shel Olam. In the words of David HaMelech that we say each day from Rosh Chodesh Elul through Sukkot in L’Dovid Hashem Ori:

ייח ימי לכ ׳ה תיבב יתבש :שקבא התוא ׳ה תאמ יתלאש תחא

“One thing I asked of Hashem, that is what I request: To dwell in the house of Hashem all the days of my life.”

In this pursuit of achieving closeness with Hashem, the Kohen Gadol’s lesson is clear:

At the very end of the Avodah, in the famous piyyut “Mareh Kohen,” we nd a description of the Kohen Gadol in the moments a er he exits the Kodesh Kodashim. Eights days a er leaving his home, the Kohen concludes his mission, triumphant and overjoyed, surrounded by his loved ones.

“And he would make a celebration for all of his loved ones.”

May we merit to share in the spirit of the Kohen Gadol’s journey, beginning with our intensive preparation in the month of Elul, through the transcendent high of the encounter with the shechina on Rosh Hashana and Yom Kippur, and culminating in the great joy of Sukkot, zman simchatenu.

DR. JONATHAN RAVANSHENAS Dean of Student Life

DR. JONATHAN RAVANSHENAS IS THE DEAN OF STUDENT LIFE AT SHALHEVET, OVERSEEING EXPERIENTIAL EDUCATION AND STUDENT ACTIVITIES. HE HOLDS AN UNDERGRADUATE DEGREE IN APPLIED CHILD DEVELOPMENT FROM UCLA AND A DOCTORAL DEGREE AND MBA FROM USC, SPECIALIZING IN EDUCATIONAL PSYCHOLOGY AND CHILDHOOD DEVELOPMENT. ADDITIONALLY, JONATHAN IS THE YOUTH DIRECTOR AT THE WESTSIDE SHUL AND CO-DIRECTOR OF MJ SPORTS CAMP, AN INCLUSIVE ATHLETICS PROGRAM FOR LA YOUTH AGES 3-12, DURING THE SUMMERS.

The Awakening Call of Selichot: A JOURNEY FROM SLUMBER TO RENEWAL

O man, why are you sleeping? Arise, call out with supplications! Pour out speech, seek forgiveness from the Master of masters. Run and be puri ed, and do not delay before the days pass on. And quickly run for help before the One who dwells in the [heavenly] abodes. (Sephardic Selichot Service, recited by Sephardic Jews during the entire month of Elul)

A subtle shi occurs in the midst of the crisp mornings of Elul. e sun rises a bit later, casting its gentle glow upon a world alive with the echoing melodies of Selichot prayers across the globe. ese notes mark the beginning of a profound spiritual journey, inviting us to awaken, not only physically, but also within the depths of our hearts and souls. As we immerse ourselves in this awakening process, a thought-provoking question arises: Why are the very early morning hours, while it is still dark outside, considered the most ideal time for these Selichot prayers (see Shulchan Aruch, Orach Chaim 581:1)? Could it be that the early rising necessary to recite Selichot at this time symbolizes a much deeper, internal awakening? םינונחתב ארק םוק ,םדרנ ךל המ ,םדא ןב - resonates like a clarion wake-up call, as if shaking us from a deep slumber, which can only be done through the prayer of Selichot. Beyond the realm of mere physical rest, this call (based partially upon Jonah 1:6) invites us to examine the slumber of routine that o en obscures our spiritual consciousness. In the rhythm of our everyday lives, it is easy to lose sight of the profound signi cance woven into each action, slowly distancing ourselves from our authentic selves. is intriguing concept, rooted as well in psychological principles, brings to light the notion that our "slumber" encompasses more than just a physical state.

Part of the beauty of the “Ben Adam” piyut is the mental landscape it creates and the fascinating psychology behind the process. Picture the sensation of rousing from a dream, utterly convinced that you were already awake – this beautifully encapsulates the essence of the Selichot experience. In the realm of psychology, this transitional state between sleep and full wakefulness reveals a phase where our minds navigate through subconscious patterns. Similarly, life's routine can lead us down a path of mechanical actions, robbing us of the opportunity for genuine engagement. Selichot, in this sense, functions as an internal alarm clock, guiding us from autopilot to mindful introspection.

Amidst this introspective journey, we also encounter the resonant call of the shofar during Elul. e shofar serves as a piercing reminder that the time for awakening has come. Much like an external alarm clock, the shofar's blasts punctuate the comfortable bubble of complacency, urging us to rise and embrace our fullest potential. Its powerful echoes reverberate within us, reminding us that the path to self-discovery necessitates shedding the slumber of spiritual inertia.

An amusing twist emerges as well from this comparison. Just as we occasionally tap the snooze button a er hearing the alarm, fooling ourselves into thinking we are gaining extra rest, we might also engage in rituals without genuine personal

evolution. Here, the Selichot journey takes on the role of an educator, encouraging us to relinquish the spiritual snooze button and instead welcome sincere self-re ection as the catalyst for transformative change.

Selichot beckons us to confront our past, seeking growth as we move forward into the coming year. As the Yamim Noraim draw near, the call to awaken intensi es. Beyond the pre-dawn hours, Selichot encapsulates an ongoing process of self-discovery and transformation. e task at hand is to nd the strength within ourselves to break free from the chains of routine, to confront our inner selves, and to embrace the transformative journey that the Selichot prayers unveil wholeheartedly.

If we are successful at accomplishing this goal, God will certainly reciprocate by accepting our attempts at repentance and forgiving us for our sins, no matter how low we have sunk. As the prophet Joel teaches (2:13):

"Rend your heart, and not your garments, and return to the Lord your God; for He is gracious and compassionate, slow to anger and abundant in lovingkindness, and He relents from in icting punishment."

is verse radiates the divine attributes of mercy and compassion. rough Selichot, we acknowledge that God's grace extends beyond our human errors. is acknowledgment opens the gates of forgiveness and renewal, allowing us to shed the weight of our transgressions and move forward with hope.

May our journey through Selichot lead us to a profound awakening, guiding us toward a year of unparalleled growth, understanding, and spiritual ful llment.

NOA SEGAL Class of 2018

NOA GRADUATED FROM SHALHEVET IN 2018 AND ATTENDED MIGDAL OZ BEFORE MAKING ALIYAH AND DOING SHEIRUT LEUMI. SHE IS NOW STUDYING AEROSPACE ENGINEERING AT TECHNION IN HAIFA.

The True Holiness OF REDEMPTION

e eighth chapter of Sefer Nechemiah provides us with a fascinating depiction of the observance of Rosh Hashanah by the generation of shivat tzion (those who returned from the Babylonian exile). A er Nechemiah and the Jews of Yerushalayim nished rebuilding the walls of the city, the people gathered in front of sha’ar hamayim on Rosh Hashanah, and Ezra read the Torah to them in a festive ceremony:

םיִניִבְּמַה םִיִוְלַהְו רֵפֹסַה ׀ ןֵהֹּכַה אָרְזֶעְו אָתָשְרִתַה א וה הָיְמֶחְנ (ט ח הימחנ) הָֽרותַה יֵרְבִד-תֶא םָעְמׇשְּכ םָעָה-לׇּכ םיִכוב יִּכ וּכְבִת-לַאְו

And Ezra the priest brought the Torah before the congregation both of men and women, and all those who could hear with understanding, upon the rst day of the seventh month [Rosh Hashanah]. And he read therein facing the open place which was before the water gate from morning until midday, before the men and the women, and those who could understand; and the ears of all the people were attentive to the book of the Torah. And Nechemiah, who is the Tirshata, and Ezra the priest and the scribe, and the Levites who taught the people, said to all the people, is day is holy to the Lord your God; do not mourn, or weep. For all the people wept, when they heard the words of the Torah (Nechemiah 8:9).

Why did the people cry in response to Ezra’s reading? e commentary attributed to Rashi ascribes it to a sense of dismay upon discovering that they had insu ciently observed Torah law until then. e Malbim explains the reaction as one of fear of Rosh Hashanah, the day of judgment. e Netziv presents an alternative reading. In his commentary Ha’emek She’elah to the She’iltot of Rav Achai Gaon (siman 158), he points us to the halakhot of kiddush hachodesh (sanctifying the new month) to better understand this Biblical narrative.

During the time the Sanhedrin performed kiddush hachodesh, the date of Rosh Hashanah posed a challenge. Each month of the Jewish year could be either 29 or 30 days. Rosh Hashanah, therefore, as the rst day of Tishrei, could fall either 30 days a er the beginning of Elul (if Elul were 29 days) or 31 days a er the beginning of Elul (if Elul were 30 days). e Sanhedrin could not sanctify the month of Tishrei, declaring that day Rosh Hashanah, until a pair of eidim (witnesses) testi ed that they had seen the new moon. e eidim, however, by de nition could only arrive too late - a er the holiday, along with its associated issurei melacha and mitzvot hayom, had already begun. e Sanhedrin, along with the entire Jewish community, was thus forced to execute an uneasy and complicated calendrical maneuver. Every year, they would treat the 30th day a er the beginning of Elul as Rosh Hashanah. If a pair of eidim came that day, they knew they had correctly observed Rosh Hashanah, and the next day would be a regular weekday. If, however, no eidim came, they would be forced to conclude that they might have observed Rosh Hashanah on the wrong day, and keep the following day as a second day of Rosh Hashanah (see Rosh Hashanah 30b). For many years, this is the way the Jews of Yerushalayim observed Rosh Hashanah: some years as a one-day holiday, and some years as a two-day holiday. e Jewish communities outside of Yerushalayim, on the other hand, could never receive the message announcing the correct date of Rosh Hashanah in time, and were forced to observe two days every year (which is our practice today).

e Netziv writes that this halakhic setting served as a backdrop to the emotional reaction of the people to Ezra’s kriat hatorah. e day of Rosh Hashanah in Nechemiah refers to the second day of Rosh Hashanah, not the rst. e people, who had spent generations either in Bavel or the ruins of post-churban Yerushalayim, essentially viewed the second day of Rosh Hashanah as a symbol of the galut. When they ascended to Israel from Bavel and observed their rst Rosh Hashanah there with Ezra, they were shocked and saddened to enter shul on the second day and hear a special leining for Rosh Hashanah all over again. e Netziv posits that they mistakenly concluded that their leaders had instituted a takanah to observe two days of yom tov in perpetuity, lest the Beit Hamikdash be destroyed again and disrupt the process of kiddush hachodesh. Ezra, Nechemia, and the Levi’im consoled them by explaining that they had jumped to the wrong conclusions. e explanation was simple: no eidim had come on the rst day of Rosh Hashanah. at second day was truly Rosh Hashanah, םכיקלא 'דל אוה־שדק םויה, not due to a takanah, but me’ikar hadin (according to letter of the law).1 is explanation leaves us with a handful of remaining questions. Why, according to the Netziv, was this simple misunderstanding recorded for posterity? What are its underlying messages? I would suggest that we can probe a little deeper. e residents of Jerusalem hoped and believed that a er generations of living a fractured and unideal reality, they could nally execute the Jewish calendar as intended and observe one day of Rosh Hashanah. How could it be otherwise? Surely, there could be no mistakes, no uncertainties, no cloudy Rosh Chodesh nights in the time of geulah! When this expectation was shattered, the people mistakenly concluded that the geulah had not come, and would never come. If there were still imperfections in this new reality, they must have done something wrong. Perhaps they would never recover what they had lost. Perhaps God had abandoned them a er all, chas v’shalom. eir leaders’ response is a powerful one, and one that echoes through the generations to many in our time who might feel similar frustrations. םכיקלא ׳דל אוה שודק םויה, this too is holy. Holiness is not synonymous with perfection. Even in a time of geulah, there will inevitably be mistakes and hardships. Eidim might not show up in time. ere might be a tra c jam on your way to the Kotel. ere might not always be consensus on the Knesset oor. All this does not prevent us from bringing holiness to our world - if anything, it challenges us to engage with God and work in partnership with Him to improve the world around us every day.

is idea is not only applicable on the grand stage of Jewish history; we can also adapt Ezra and Nechemiah’s message to our communal and individual experiences. We shouldn’t expect perfection in our day-to-day lives, and we shouldn’t be discouraged when things don’t go our way. e yamim noraim can feel very all-or-nothing: either we expunge every aw from our character or we have failed miserably. We should learn to embrace the baby steps that are sometimes necessary to tread the path to healthy growth, and we should realize that perfection isn’t what we’re looking for at all.

1 It is worth noting that according to the Netziv’s original comments, Ezra had actually been performing kiddush hachodesh in Bavel, in his position as the undisputed spiritual leader of that generation. As a result, in the years leading up to Ezra’s arrival in Israel, the Babylonian Jewish community typically observed one day of Rosh Hashanah. e Jews of Yerushalayim, in the meantime, observed two days each year. In this telling, the Jews who cried on Rosh Hashanah were those who had already been living in Yerushalayim for years, keeping two days, and hoped that Ezra’s arrival would change things. Rav Shlomo Yosef Zevin, on the other hand, paraphrases the Netziv’s exposition slightly di erently in his Moadim BeHalacha: the zechut to perform kiddush hachodesh (and therefore to observe one day of Rosh Hashanah) had remained in the hands of the Jews who lived in Yerushalayim, while Ezra and the Babylonian Jews observed two days each year. In this version, the people who cried on Rosh Hashanah were those who had come to Israel with Ezra and hoped that their new reality in Eretz Hakodesh would include a one-day Rosh Hashanah.

DR. SHEILA TULLER KEITER

DR. SHEILA KEITER IS A MEMBER OF THE LIMUDEI KODESH FACULTY AT SHALHEVET. SHE HAS A B.A. IN HISTORY FROM UCLA, A JD FROM HARVARD LAW SCHOOL, AND RECEIVED HER PHD IN JEWISH STUDIES FROM UCLA, WHERE SHE TAUGHT IN THE DEPARTMENT OF NEAR EASTERN LANGUAGES AND CULTURES.

Judaic & General Studies Faculty Yom Kippur: FALLING

IN LOVE

I recently came across an interesting idea about teshuvah in, of all places, Masechet Kiddushin, the tractate that deals with betrothals and marriage. First, a little background. e Mishnah discusses what happens if a man betroths a woman with a false stipulation, in other words, where a man induces a woman to agree to marry him under false pretenses. Such a betrothal is null and void. e Mishnah uses the example of a man stipulating that he is wealthy, but he turns out to be poor (b. Kiddushin 48b). In more contemporary terms, if a man betroths a woman stipulating that he is a wealthy tech magnate, but, in reality, he is chronically unemployed and living in his parents’ basement, no legal betrothal takes place.

e Gemara proceeds to discuss other stipulations that may or may not disqualify a betrothal. Most of the disqualifying stipulations are what you would expect, false representations that would likely impel the woman to reconsider her agreement to marriage if she had known them to be untrue. However, a few are more surprising. In particular, the Gemara discusses a complete rasha, or evildoer, who stipulates that he is a tzaddik, a righteous person. Here the Gemara throws us a curveball:

“‘On condition that I am a tzaddik,’ even if he is a complete rasha, she is betrothed” (b. Kiddushin 49b). is ies in the face of all expectations. If a misrepresentation of wealth can nullify a betrothal, shouldn’t a misrepresentation of his moral character be even more disqualifying?

e Gemara explains:

רהרה אמש

“Perhaps he had thoughts of teshuvah on his mind” (Ibid.). is short, unpresuming statement reveals much about the nature and power of repentance. Foremost, teshuvah has the power to completely transform a person. A complete evildoer can become righteous through the process of repentance. Our rasha’s stipulation that he is righteous could be completely true if he has repented. If so, he ceases to be a rasha in that moment and becomes a tzaddik. His stipulation is no misrepresentation, and the betrothal is valid.

e Gemara also presumes a second point. Teshuvah must be sincere to constitute actual repentance. e Gemara’s concern that the rasha may have done teshuvah is predicated on the presumption that when we talk about teshuvah we mean real repentance. If we somehow knew that the evildoer was lying, his representation of himself as a tzaddik would be dishonest. False piety is not piety. One cannot live a life of corruption with the cynical plan of a last-minute repentance and expect actual expiation. Such a repentance would not be true teshuvah

However, we cannot truly know what is in another person’s heart. As a result, we a ord every opportunity for even the possibility of genuine teshuvah. Note that the Gemara states, “Perhaps he had thoughts of teshuvah on his mind.” It does not say “Perhaps he did teshuvah.” Even the chance of mere thoughts of contemplating repentance is su cient. In the case of our rasha, he may very well be lying in order to convince the young woman to marry him. On the other hand, perhaps his love for this woman has inspired him to be a better person. e rabbis were so concerned with the possibility that he

might even consider genuine repentance that they refuse to reject his betrothal, despite the likelihood that his representation is false.

is is all well and good, but why discuss repentance in the midst of the laws of betrothals? We do not tend to think of repentance and marriage as keeping close company. Yet there is a profound and overlooked bond between the two concepts. Most obviously, teshuvah is about repairing our relationship with Hashem. e word teshuvah famously means return. So, we may think of teshuvah as an opportunity to regain the intimacy with God we may have neglected over the past year. One can view Yom Kippur as a day to work on that relationship, to have meaningful and real discussions with Hashem, and to renew our love.

It just so happens that Yom Kippur shares a number of features with Jewish weddings. On Yom Kippur, we fast, as do the couple on the day of their marriage. On Yom Kippur, many men have the custom of visiting the mikvah. Before a wedding, the new bride visits the mikvah, as do many grooms. On Yom Kippur, many have the custom to wear white, and men o en wear a kittel. At a Jewish wedding, the bride usually wears white, and the groom wears a kittel. And both Yom Kippur and a Jewish wedding are followed by a large meal. (Of course, that’s true of many Jewish events and holidays.)

Yom Kippur is a challenging day. Fasting is never fun. Sitting and standing in shul all day takes its toll. It can be quite a task to stay focused amidst the long davening over so many hours, especially in an age of shortened attention spans. Yet, if you’ve ever had the privilege of participating in your own wedding, you know it is very similar. It takes hours to get the dress, the hair, the makeup, the tux or suit, and the owers just right. en there’s the ceremony itself, the never-ending photos, the greeting of so many friends and relatives. It’s downright exhausting, and yet we think of it as one of the greatest moments in our life. What accounts for the di erence? At the wedding, we are focused on our soon-to-be spouse, and we are excited to begin what we hope to be a lifelong relationship together.

e wedding is the culmination of courtship and the beginning of a life together. Marriage bonds two people together. A good, healthy relationship brings out the best in both partners. We want to be the best versions of ourselves for that other person. e Beatles, contemplating the redemptive power of love, sang, “It’s getting better since you’ve been mine.” At a minimum, the marriage relationship invests us with a sense of responsibility for another and ideally makes us more productive, moral, and considerate human beings.

Is Yom Kippur really all that di erent? Yom Kippur is your opportunity to recommit yourself to the relationship you share with your Creator. It's all about you and Him. It’s time to fall in love all over again!

ZOE AMZALAG Class of 2022

Yonah: A Lesson in Teshuva FOR THE ASERET YEMEI TESHUVA

In Sefer Devarim, Moshe tells Bnei Yisrael: “And you should return to Hashem your G-d and obey his voice, everything I command you today…with all your heart and soul” (Devarim 30:2). e Ramban (Devarim 30:2 and 30:11) explains that this pasuk emphasizes the importance of Teshuva (returning to Hashem through repentance) and obeying the commandments. us, the words “with all your heart and soul” teach us that when one returns to Hashem, it should be with full devotion and wholeheartedness.

In the rhythm of the Jewish calendar, we are presented with a special opportunity to ful ll this directive during the period known as Aseret Yemei Teshuva– the Ten Days of Repentance. e Sages teach that during these days, situated between Rosh Hashanah and Yom Kippur, the gates of mercy are open. We are given the opportunity for introspection and spiritual renewal, together with seeking forgiveness and making choices that align with our beliefs. Although we can repent at any time of the year, during the Ten Days of Repentance, Hashem makes it easier for us to truly dedicate ourselves to Teshuva “with all of our heart and soul,” and our Teshuva is more likely to be accepted. In addition, the pause between Rosh Hashanah and Yom Kippur allows us time for this process before Hashem seals our fate for the coming year, when our actions can still impact upon His decree.

e book of Yonah, read as the Ha arah for Mincha on Yom Kippur, can serve as a model for how to achieve this goal of repentance and returning to Hashem. Yonah was a prophet who exempli ed the possibility of performing true Teshuva within a limited time frame. Yonah was tasked by Hashem with warning the people of Nineveh that if they did not repent for their actions, they would be severely punished. But instead of following Hashem’s instructions, Yonah instead attempted to ee Israel by boat. On the ship, Yonah was thrown overboard and swallowed by a sh. It was during his isolation that Yonah confessed to Hashem and underwent the process of Teshuva:

“He said: In my trouble, I called to G-d, Who answered me; From the belly of Sheol I cried out, And You heard my voice…When my life was ebbing away, I called G-d to mind; And my prayer came before You, Into Your holy temple…But I, with loud thanksgiving, will sacri ce to You; What I have vowed I will perform. Deliverance is G-d’s!” (Yonah 2:2-9).

Yonah’s prayer in the belly of the sh re ects a genuine change in character and a willingness to repent and ful ll Hashem’s commandments. Hashem sees Yonah’s genuine remorse and Yonah is subsequently spit out by the sh onto dry land. e book of Yonah demonstrates that even within a short period of time, intense re ection and repentance can result in profound spiritual growth.

e people of Nineveh were able to repent and change their actions as well. We, too, can use the interlude between Rosh Hashana and Yom Kippur to embark on our journey of spiritual reconnection, self-improvement, and sincere repentance. As we navigate the Aseret Yemei Teshuva, we are reminded that we have the opportunity not only to repent, but to make changes for the better. We are not de ned only by our past actions, but by our drive to improve. Let us take inspiration from the book of Yonah and practice genuine repentance throughout these ten days.

ZOE GRADUATED FROM SHALHEVET IN 2022, SPENT THE YEAR AT MTVA IN JERUSALEM, AND IS STARTING THE PRE-NURSING PROGRAM AT STERN COLLEGE.

SHEVY GOMPERTS Class of 2026

The Sefirot and Aseret Yemei Teshuvah: AN APPROPRIATE FIT

e water in a river is constantly owing. Each singular droplet of water follows the same current, and all the droplets travel across the stretch of water at a constant speed, forever and always. Jeremiah (8:6) speaks of how most of the time we follow the current of the water. We don’t always think, but just allow gravity to carry us through the river.

For most of the year, we live as if we are a droplet of water in a fast-moving river, just going through the motions of life. In his magnum opus, Mesillat Yesharim, the Ramchal (Rabbi Moshe Chaim Luzzatto, Italy 1707-1746) beautifully explains that in order to go against the current and ful ll the purpose for which God placed us in this world, we must stop and think. But unfortunately, more o en than not, we are unable to do so simply because of the busyness of our everyday lives.

But the Jewish calendar gi s us with auspicious times where we are encouraged to disconnect from the mundane and focus on our thoughts, our actions, and the course of our lives. Two of these unique periods are Se rat Ha’omer, the 49 days between Pesach and Shavuot, and Aseret Yemei Teshuvah, the ten days of repentance between Rosh Hashanah and Yom Kippur. During these times, we should explore the question of how we can go against the current and ful ll our divine calling in this world. How can we think and act in a manner that ful lls our purpose in this world and does not merely follow our peers or become in uenced by the greater society in which we live? How do we explore and process the messages we receive and act upon them properly? How do we learn about ourselves—our emotions, our motivations, our inner thoughts, and our higher purpose?

Each week of the seven-week Se rah period corresponds to one of Hashem’s attributes, also known as se rot. ese se rot include kindness (Chessed), strength/severity (Gevurah), harmony/beauty (Tiferet), perseverance (Netzach), humility/splendor (Hod), foundation (Yesod), and Royalty (Malchut).

I humbly suggest that during the ten days of repentance between Rosh Hashanah and Yom Kippur, we set aside a few minutes each day and contemplate each se rah. e Aseret Yemei Teshuvah is a time when our prayers for forgiveness are received by Hashem and the gates to shamayim are opened. Maimonides states (Hilchot Teshuvah 3:4) that during this time, we should be occupied with performing mitzvot and good deeds. ese ten days have a strong impact on the coming year because while our fate is decided on Rosh Hashanah, it is only sealed on Yom Kippur. It is therefore an opportune time for connecting to Hashem’s Divine attributes and trying to better understand what we wish to emulate about Him. Although we have only mentioned seven se rot, there are actually ten se rot, one for each of the ten days of repentance.

e rst three se rot are Chochmah (Wisdom), Binah (Understanding), and Da'at (Knowledge). ese correlate to the intellect of Hashem, while the last seven mentioned above represent the emotions, or Middot, of Hashem. e ten se rot are considered to be the ten principles from which the world was created (see Mishnah, Avot 5:1). Each day of creation correlates to an emotion and the basis of creation is Hashem's intelligence and omnipotence.

On Rosh Hashanah, we celebrate the creation of the world, or more precisely, the creation of man. Hashem created a

SHEVY IS A SOPHOMORE AT SHALHEVET, A MEMBER OF OUR ADVANCED GEMARA PROGRAM, PRESIDENT OF THE FASHION CLUB, WRITER FOR THE BOILING POINT, AND MEMBER OF THE SWIM TEAM.

world where His presence is concealed. It is our purpose to reveal Him, to emulate His ways, and to create holiness and spirituality.

During this ten day period between Rosh Hashanah and Yom Kippur, I will focus on bringing intellect to my emotions and living a life aware of my connection to Hashem. I hope you will too!

CHAIM COHEN SHALHEVET CLASS OF ‘24

Rosh Beit Midrash

RAV YITZCHAK ETSHALOM

RAV YITZCHAK ESTHALOM IS THE ROSH BEIT MIDRASH AT SHALHEVET HIGH SCHOOL. RAV ETSHALOM CONTINUES TO DIRECT THE TANACH MASTERS PROGRAM AT YULA BOYS’ HIGH SCHOOL, GIVES SHIURIM THROUGHOUT THE CITY, IS A REGULAR CONTRIBUTOR TO YESHIVAT HAR ETZION'S VIRTUAL BEIT MIDRASH, AND IS A PUBLISHED AUTHOR ON TANAKH METHODOLOGY AND RABBINIC LITERATURE. HE ATTENDED YESHIVAT KEREM B'YAVNE, RABBI ISAAC ELHANAN THEOLOGICAL SEMINARY, AND YESHIVAT HAR ETZION BEFORE RECEIVING SEMICHA FROM THE CHIEF RABBINATE OF YERUSHALAYIM.

Watching FOR THE MORNING

One of the common addenda to our davening during this season is Psalm 130, commonly known by the rst word of the actual psalm a er its 'Shir haMaalot' superscription, MiMaamakim. is popular, short Mizmor expresses a deep sense of despair over the petitioner’s sinful state as he awaits God’s forgiveness. is is why this Mizmor was used in the early medieval period as the Shir Shel Yom for Yom haKippurim (Masekhet Soferim 18:11, Higger ed.). We will take a cursory look at this psalm – more than that is beyond the scope of this forum – and focus on one opaque verse. It would be helpful to have the text open while reading ahead.

In verse 1, the petitioner speaks to God about his having called out to God “from the depths” – the depths of what? Verse 2 does nothing to clarify this, as he repeats his cry to God, that God should attend to his voice and have His ears, as it were, intended towards his petition. In the third verse, we get a sense of the source of his despair as he recalls that his prayer at the time of his desperation included an argument, to wit -if God holds only to people’s sins, no one could last. is is restated in Midrashic literature as the unsustainability of a world founded only on justice, without compassion. is leads to the end of his recalled prayer (ki here means “rather”) – God is abundantly forgiving; this allows people to survive His wrath and develop their relationship with Him such that, counterintuitively, yirat Shamayim is increased in the world.

At this point, the anonymous psalmist turns to his audience. Instead of speaking to God, he speaks about God and about his relationship with the Almighty. He describes how he hoped, awaited and longed for God with an intense longing, awaiting His word. Which word was he awaiting? e answer seems quite simple – he was waiting to hear the one word that would relieve him of his despair. He was waiting to hear the one word – salachti – “I have forgiven”. Whatever his sin – and we will never know what it was – he is obsessed with the stain on his soul and longs for only one thing – to hear that God has wiped that stain clean. He has called to God from the “depths” – of sin. He then describes his longing as follows: naphshi laShem mishomerim laboker, shomerim laboker. is line, repeated hundreds of times a year on all sorts of occasions, is as profound as it is inscrutable. Why are the “watchers of the morning” mentioned twice here? In reality, we do not have the repetition of a phrase here; rather a noun followed by a verb. e rst shomerim laboker indeed are those who watch for the morning. ese are the guardians of the city who have the “graveyard” shi and who know that the safety of the city rests on their alertness. ey are shomerim laboker – anticipating, longing for the morning, when their responsibility will cease and they will be able to give their eyes much-needed rest, knowing that the dangerous night is over. e verse is favorably comparing our psalmist’s longing for God’s word of forgiveness with the night watchmen’s longing for the morning – the pre x mem in mishomerim laboker means “more than” – to wit, “I long for God more than the night watchmen long for the morning.”

He concludes by exhorting his audience to long towards God as did he, for God is lled with compassion; the nal verse is the communal response to the psalm – “He will, indeed, redeem Yisrael from all of their sins.”

SHEVY GOMPERTS

SHALHEVET CLASS OF ‘26

ETAN LERNER Class of 2026

ETAN IS A SOPHOMORE AT SHALHEVET, A MEMBER OF OUR ADVANCED GEMARA PROGRAM, BOILING POINT EDITOR, CAPTAIN OF THE CHESS AND PHILOSOPHY CLUBS, AND A MEMBER OF THE ROBOTICS TEAM.

Yitzchak’s Message FOR ROSH

HASHANAH

e High Holidays are in many ways the climax of the year, as we plead with God to inscribe us in the book of life. We recognize that we are at a point in which everything is in His hands, not ours. It is a time of tremendous re ection and repentance.

One might expect that the Torah portions read on these days would re ect these important themes as well. Yet, the Torah reading for the rst day of Rosh Hashanah consists of the story of Yitzchak’s birth and the expulsion of Hagar and Ishmael. And the portion read on the second day is the Akeidah, one of the most important and troubling stories in all of Tanakh. How are these stories related to Rosh Hashanah, and what do both portions have in common?

e most recognizable similarity between the two stories is the presence of Yitzchak and his role in each story. Even though Yitzchak is in the center of the narrative, he has a more passive role. In the rst Torah reading, Yitzchak is born and then harassed by his half-brother, and in the second, he is about to be sacri ced by Avraham. In both stories, something happens to Yitzchak, while he is powerless to prevent it.

During Rosh Hashanah, in many ways we are in the same situation as Yitzchak. We daven all day, but we essentially assume a passive role on Judgment day. e Torah readings remind us that as much as we try to control our destiny, our fate for the coming year is entirely in Hashem’s hands.

Another notable similarity between the stories is that both are found in Sefer Bereshit, long before Bnei Yisrael’s formation and exodus, where the narrative centers around the Avot and Imahot. In contrast, the Torah readings for Sukkot, Pesach and Shavuot are all found in Sefer Shemot or later, and feature Moshe talking to Bnei Yisrael about the Chagim being observed. is di erence is consistent with the di erences in nature between the various holidays. e pilgrimage holidays are more communal, which is why the Jewish people gather together in Jerusalem for all of them. However, Rosh Hashanah is much more focused on the individual. is is evident from the fact that there is no mitzvah to celebrate it together in Jerusalem. It is also made clear in the Mishna (Rosh Hashanah 1:2), which states that each living entity passes before Hashem on Rosh Hashanah, one by one. ere are still communal aspects, of course, such as when, for instance, we proclaim Ashamnu, bagadnu, in the plural, but Rosh Hashanah in its essence is a time for individual re ection and prayer, instead of communal celebration or communal mourning (such as Tisha B’av).

ere is one nal point that we can learn from the Akeidah as it relates to Rosh Hashanah. A er Hashem tells Avraham via an angel not to sacri ce Yitzchak, Avraham decides to sacri ce a ram instead. Avraham thus takes the opportunity to make sure he still demonstrates some act of sacri ce for Hashem, since he is no longer commanded to sacri ce his son. Even in this situation, Avraham made sure to remember to take the opportunity to serve Hashem. We, too, must take every opportunity we have to observe every minor and detailed mitzvah and properly serve Hashem, even when the stakes couldn’t be higher.

is Rosh Hashanah, let us remind ourselves to remember that as much as we believe that we are in control of our lives, in fact our destiny is subject to Hashem’s will. But whatever Hashem decides for us, we nevertheless resolve that it is still our responsibility to serve Him and conduct ourselves properly with our fellow humans. Even during the climax of the year, we cannot forget our mission.

RUTHIE SKAIST ART INSTRUCTOR

RABBI ABRAHAM LIEBERMAN Judaic Studies Faculty

RABBI ABRAHAM LIEBERMAN IS A MEMBER OF THE LIMUDEI KODESH FACULTY AT SHALHEVET HIGH SCHOOL. HE PREVIOUSLY SERVED AS THE HEAD OF SCHOOL AT YULA GIRLS HIGH SCHOOL. RABBI LIEBERMAN LEARNED AT YESHIVA UNIVERSITY AND RECIEVED SEMIKHA FROM EMEK HALAKHA IN BROOKLYN. HE RECIEVED HIS M.A. IN JEWISH HISTORY FROM THE BERNARD REVEL GRADUATE SCHOOL (YU), WHERE HE IS CURRENTLY WORKING TOWARDS HIS DOCTORATE.

The Etrog

AND ROSH HASHANA

e title is not a typo. It should not read Sukkot or even Tu b’Shvat. What is the Etrog’s connection to Rosh Hashana?1

e Talmud (Keritot 6a, Horayot 12a) enumerates a list of foods to be eaten ("לכימל", the version printed in our Talmud Bavli) or seen (" יזחמל", the version printed in other manuscripts of the Talmud and used by some Rishonim) on Rosh Hashana. e ve foods listed allude to the concept of a siman tov, a positive sign or omen, either by their Aramaic name or through their natural rapid growth. ese foods are symbolic of a new prosperous year, which is why we eat them on Rosh Hashana. is statement in the Talmud has given rise to dozens of minhagim, customs, in di erent localities across the Jewish Diaspora, using di erent foods which, either by their vernacular name or because of their usage or taste, symbolize our request for a good year:

Rabbi Yakov ben Asher (1262-1340), author of the Tur, records the custom of eating the ve foods mentioned in the Talmud but adds a sixth, which he mentions rst, namely the Etrog (O.C., Siman 583). Rabbi Yosef Karo (1488-1575) comments that the Etrog is not mentioned in any of our versions of the Talmud (Beit Yosef, ibid). Indeed, none of the extant manuscripts of the Talmud record an Etrog as one of the foods to be consumed on Rosh Hashana, and neither is such a version of the text found among the Rishonim. On the other hand, all the manuscripts and printings of the Tur contain mention of the Etrog in the list of foods.

Rabbi Chaim Benvenisti (1603-1673), in his commentary on the Shulchan Aruch, believes that the mention of Etrog is a taut sofer, a typo, that somehow crept into the text of the Tur (Knesset Hagedola, siman 583). He cites as proof the fact that while the Tur o ers a reason for why each of the ve foods should be symbolic of a positive omen for a new year, for the Etrog, he o ers none. Rabbi Mordechai Karmi (1749-1825), author of an important commentary to the Shulchan Aruch titled Ma’amar Mordechai (siman 583), also believes that the word Etrog is a typo.

Rabbi Yehoshua Falk (1555-1614), in his commentary to the Tur (Perisha, O.C. 583), does not dismiss the word Etrog as a typo. He explains that it may be included with the other foods because the Etrog symbolizes beauty and splendor (hadar), which we pray to have in the new year. Rabbi Yosef Escapa (1572-1662), in his commentary to the Tur entitled Rosh Yosef, follows a similar approach and explains that the Tur did not o er an explanation for the use of the Etrog because it is self-evident that the Etrog, which symbolizes beauty and majesty and is called a pri hadar (Vayikra 23:40), is a wonderful allegory for Rosh Hashana, as we ask Hashem for a year lled with Mitzvot performed with beauty and with the highest standards.

Similarly, Rabbi Yosef David (1662-1736) writes (Beit David, Hilchot Rosh Hashana, Siman 376) that the Etrog needs no validation to be used on Rosh Hashana for a di erent reason. e Midrash famously compares the four species taken on Sukkot to four di erent types of Jews, and the Etrog represents the most committed. us, he explains, as we eat the Etrog on Rosh Hashana, we ask for a year of success in Torah learning and commitment to Mitzvot.

In addition to the above, there are other statements about the Etrog found in Chazal that may be relevant to Rosh Hashana. e Talmud (Berachot 57a) states:

1 I would like to thank Dr. Hayim Talbi for some of the sources quoted and Prof. Judah Galinsky for some of the comments regarding the manuscripts and prints of the Tur in this essay.

One who sees a citron [Etrog] in a dream has seen a sign that he is honored [hadur] before his Creator, as is stated with regard to the citron: “ e fruit of goodly trees [hadar]” (Leviticus 23:40).

Moreover, the Midrash (Breshit Rabba 15:7) o ers multiple suggestions concerning the identity of the forbidden fruit that Adam and Chava ate, one of which is an Etrog.

Rabbi Yosef Palagi (1815-1896) uses the aforementioned sources to argue that the Etrog is deeply connected to Rosh Hashana (Yosef et Echav, Maarechet 1, siman 8). It not only represents a positive sign for having a year in which Hashem will honor him, but we rectify the sin of Adam and Chava by eating an Etrog on the very day it occurred (they ate from the forbidden fruit on Rosh Hashana). In addition, through eating an etrog, which is called a hadar fruit, we demonstrate our commitment to honor Hashem [hiddur] by performing Mitzvot all year. In fact, he quotes his father, Rabbi Hayyim Palagi (1788-1868), author of many Sefarim and a Chief Rabbi in the Ottoman Empire, as having witnessed the custom of eating an Etrog in Jerusalem.

is custom is also recorded by Rabbi Raphael ben Shmuel Meyuchas (1695-1771), the Rishon L’zion (Sephardic Chief Rabbi) from 1756 to 1771. He writes in his commentary Pri Ha’adama to the Mishneh Torah of the Rambam (Hilchot Berachot, p.26) that in Jerusalem, Etrogim were cut up into large pieces and distributed among families in the community on Rosh Hashanah. Since the Etrog is not a sweet fruit, some of the aforementioned sources suggest that it be mixed or dipped into items that sweeten it.

While many of the sources mentioned above are Sephardic in origin, Rabbi Eliezer Weiss sh, a contemporary, writes in Kovetz Beit Aharon V’yisrael (Year 9, Gilyon 1) that his family (who lived in Jerusalem for over 100 years) also had a custom to use an Etrog on Rosh Hashanah. Rabbi Weiss sh claims the custom is based on the opinion of Rabbi Yehushua Falk, cited above. e prayer to be recited with the Etrog is: May it be Hashem’s will, to be written in the Book of the Righteous, since the Etrog represents the righteous among the Jewish People.

e Ashkenazi custom of “dipping an apple in honey” is well attested to in halachic literature. But Rabbi Shem Tov Gaguine (1884-1953), author of Keter Shem Tov, a seven-volume comprehensive work relating to minhagim, adds an interesting twist. He writes that if one cannot nd an Etrog to use on Rosh Hashana, one should use an apple instead (vol.6, p.97). He bases this on the following passage in the Talmud (Shabbat 88a):

Why were the Jewish people likened to an apple tree [tapuach]? It is to tell you that just as this apple tree, its fruit grows before its leaves, so too, the Jewish people accorded precedence to “we will do” over “we will hear.”

In this text, the Jewish people are compared to a tapuach. Rabbeinu Tam (1100-1171) explains (Tosafot, s.v. piryo kodem) that the tapuach in fact refers to an Etrog.

Rabbi Gaguine also cites another passage in the Talmud (Taanit 29b), quoting the following verse (Breishit 27:27):

הדש חירכ ינב חיר האר רמאיו- "See, the scent of my son is like the scent of the eld.” Yitzchak, who is about to bless Yaakov dressed as Esav (which according to the Zohar 3:258 occurred on Rosh Hashana), tells him that he smells like the scent of the eld. e Talmud states:

.םיחופת לש הדש חירכ ברד הימשמ תליש רב לאומש ברד הירב הדוהי בר Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: is smell was like that of a eld of apple trees.

Tosafot here comments that the reference to an orchard of tapuchim is actually one of Etrogim. Rabbi Gaguine thus infers from these passages that the Etrog, which was also listed rst in the Tur’s list, should be the rst choice of food for our Simanim on Rosh Hashana, as the term tapuach actually refers to the Etrog, and an apple is used only if no Etrog is available.

In Europe, where Etrogim were scarce and costly, Jewish communities were happy to receive even one or two Etrogim for Sukkot. Having an additional Etrog for Rosh Hashanah was nearly impossible. is fact, together with the sources above

recommending the use of an Etrog, beg the question: Is it possible that the Etrog is in fact the most suitable fruit to use on Rosh Hashana for the simanim, but due to the European climate and the di culties in procuring them, the apple replaced the Etrog?

If this assumption is correct, perhaps it can help us understand an interesting custom found only in Ashkenazi sources. e Machzor Vitry (a compilation of customs, prayers, and Halachot recorded by Rabbi Simchah ben Shmuel of Vitry, (d.1105) a student of Rashi) mentions the custom of eating the Etrog on Simchat Torah (Seder Shemini Atzeret, siman 16, p.877), which he states should be performed with great joy.

is custom is also mentioned by Rabbi Elazar ben Yehuda of Worms (1176-1238) in his halachic work titled Sefer HaRokeach (Hilchot Sukkot, siman 222). Rabbi Israel Isserlin (1390-1460), one of the most important Ashkenazi Poskim of the 15th century, was likewise observed by his student, Rabbi Yosef Ben Moshe (1423-1490) as eating the Etrog on Simchat Torah (Leket Yosher, vol.1, p.149). is custom was practiced in many German communities as well, where the few Etrogim received would be cut into small pieces and served with sugar on top to as many people as possible (Minhagim of Worms, Simchat Torah, p.227; Minhagei Frankfurt, p.90-92). Perhaps this custom stems from the fact that ideally, the Etrog should have been eaten as one of the simanim on Rosh Hashanah. However, since Etrogim were rare in Ashkenazic communities, they instead ate the Etrog a er being used on Sukkot, at the rst halachically permissible time therea er, namely, Simchat Torah. is custom continues in some communities today in a slightly di erent form, where the Etrog is used to make preserves or jelly (Bishvilei Haminhag, vol.3, p.107), which is saved to be eaten on Tu B’Shvat. As we can see, the Etrog has had a long journey. How the Etrog is related to Pesach is another story... May we all have a Shana Tova U’metukah!

ALIZA KATZ Class of 2025

ALIZA IS A JUNIOR AT SHALHEVET, A MEMBER OF OUR ADVANCED GEMARA PROGRAM, CO-CAPTAIN OF THE CROSS COUNTRY TEAM, AND WRITER FOR THE BOILING POINT.

Sukkot: A TALE OF TWO WORLDS

Unlike the other two of the shalosh regalim, Sukkot does not have a speci c historical event that it commemorates. Pesach explicitly celebrates Yetziat Mitzrayim and Shavuot is clearly linked to Matan Torah. But with respect to Sukkot, while the Torah mentions that we commemorate the fact that Bnai Yisrael dwelled in sukkot in the desert, it is not clear why that alone would be a reason to celebrate.

e Gemara (Sukkot 11a) presents two opinions as to why we celebrate the sukkot used in the desert. Rabbi Eliezer says that the sukkot refer to the ananei hakavod (clouds of glory), which represented God’s presence and protected Bnai Yisrael as they wandered in the desert. According to this opinion, Sukkot is the holiday when we remember and thank Hashem for protecting and caring for us in a time of need.

Rabbi Akiva disagrees and says that the sukkot are “sukkot mammash” (actual sukkot). According to Rabbi Akiva, on Sukkot we celebrate the literal sukkot in which Bnai Yisrael lived -- what you see is what you get. Why would we do that? In the view of Rashbam (Vayikra 23:43), the sparse and simple sukkah reminds us of Bnai Yisrael’s experiences before entering the land of Israel, prior to the time in which they experienced success and abundance. At the time of the harvest of the produce of the land, they should remember where they came from and be grateful for everything with which Hashem provided them.

e problem with both of these explanations is that on Pesach, we also remember and show gratitude for God’s protection in the desert. So what makes Sukkot di erent? Moreover, Sukkot is o en called “zman simchatenu,” a time of joy. In Devarim, Sukkot is spoken of as a time of joy twice (Devarim 16:14-15), setting it apart from Pesach, which has no references to joy in Devarim, and Shavuot, where joy is mentioned once. What is the connection between Sukkot and joy?

Perhaps we can discover the answer by examining the two mitzvot unique to Sukkot. e rst mitzvah involves taking the arba minim (four species): Palm branches, citron, myrtle branches, and willow leaves. e arba minim and its associated rituals relate to rain, as they require signi cant amounts of water to grow, and we recite prayers related to rain when taking them (hoshanot). According to Maimonides, the arba minim were the most readily available products of the land of Israel, reminders of the fertility of the land. e second mitzvah is, of course, living in sukkot for seven days. is mitzvah reminds us how our ancestors lived in the desert and that we should be grateful for Hashem’s assistance, as mentioned above.

e two mitzvot of Sukkot don’t seem to have much to do with each other. It seems like such a strange combination to observe both mitzvot on the same holiday. But these mitzvot can help us appreciate the uniqueness of Sukkot and what makes it such an important holiday.

Sukkot combines both universalistic and particularistic elements. On one hand, it is our most universalistic holiday. Zechariah has visions of all nations celebrating sukkot, and we sacri ce seventy bulls on sukkot, which the Sages interpret as symbolizing the seventy nations. Sukkot is meant to be a universal holiday that celebrates the harvest, as represented by the arba minim. Everyone needs rain no matter who you are and what you believe in, and everyone should thank Hashem for enabling their crops to grow successfully.

On the other hand, Sukkot is intensely particularistic, representing Jewish history and the experience of exile. e sukkah in which we dwell on Sukkot, representing either the ananei hakavod or the temporary dwellings, serves as a powerful symbol of Jewish identity and resilience. It evokes the forty years of wandering in the wilderness and the ongoing journey of the Jewish people. Sukkot reminds us that Jewish existence is unique, characterized by a deep faith in the Divine's sheltering presence despite vulnerability and challenges.

In essence, Sukkot encompasses two interconnected cycles. e rst cycle includes Pesach, Shavuot, and Sukkot, which commemorate signi cant moments in Jewish memory and celebrate Jewish identity and history. e second cycle consists of Rosh Hashanah, Yom Kippur, and Sukkot, which expand beyond Judaism and emphasize God's sovereignty over all humanity. ese holidays invite us to re ect on the human condition and our collective responsibilities as caretakers of the world.

By being part of both cycles, Sukkot captures the essence of the Jewish faith's dual nature. It acknowledges the universal aspects of God's creation and the shared human experience, as symbolized by the four species. Simultaneously, it highlights the particularistic nature of Jewish history, the unique journey of the Jewish people, and the sukkah as a symbol of their enduring spirit.

Sukkot, more than any other festival, celebrates the harmony between the universality of God and the particularity of Jewish existence. It emphasizes the unity and diversity of humanity, acknowledging both our shared qualities and our individuality. On Sukkot, we have a special mitzvah to rejoice and celebrate our people's unique history while recognizing our interconnectedness with the destiny of all humankind.

Ayekah: WHERE ARE YOU?

Immediately following the chagim, we begin the weekly Torah reading cycle with Parshat Bereishit, which tells us about the creation of the world, the beginning of mankind, and the interaction of the rst humans with the world created for them. e fact that we read this Torah portion following an entire month of spiritual connection and growth and a er the school year has just begun lends itself to some questions of how we can apply the lessons of Bereshit to the art of education. What can we learn from the parsha with regard to beginning anew? Since new beginnings are always an inspiration for growth and fresh perspective, how can we create more new beginnings?

Let me share with you one suggestion that addresses these questions. A er Hashem places Adam and Chava in Gan Eden, He gives them one directive – do not eat of the Tree of Knowledge. Sure enough, shortly therea er the snake comes along and convinces Chava to give it a try, and she then o ers Adam to try it as well. But they realize immediately that they have done something wrong. At this point, the all-knowing Creator calls out to Adam (Bereishit 3:9), “Ayekah?”

“Where are you?” Rashi asks the obvious question: Does Hashem not know where Adam is? Rashi answers: “Where are you: He knew where he was, but [He asked him this] in order to enter into conversation with him, lest he be frightened to answer if He should punish him suddenly.” According to Rashi, Hashem purposely did not directly accuse Adam of sinning because he knew the process of admitting his sin would be more e ective when carried out in this manner.

Rabbi Shneur Zalman of Liadi teaches that Hashem's call has a bearing not just on Adam Harishon, but on all mankind, represented by Adam. Every day Hashem calls out, “Ayekah,” Where are you? I have given you an entire world and created you with talents, intelligence, and all kinds of potential. What are you doing with the gi s I have bequeathed you? How are you impacting the world I created for you to inhabit?

How can we check in with our children using this technique?

As parents, there are many ways we can apply this, both to ourselves and our children. ere are times that we see in a child the potential that they do not even see in themselves. A great way to begin that conversation is with the question of . Ask your child, where are you? Here is what I see in you: I see you are really good at explaining what you learned to your peers. You are someone who can appreciate others' feelings. You are always organized and prepared. You can then ask your child how they can use these skills and talents in other areas of learning and life. is will help your child to identify their strengths and use them to impact themselves and others.

If we must confront a child who has lost their way and made a mistake, we can also ask them Ayekah, where are you?

What did you do and why? As Rashi puts it, this question can serve as a way of opening the conversation. “Where are you – what happened? Where are you – did you do something wrong?” Giving the child the opportunity to own up and take responsibility without directly incriminating them enables them to save their dignity without feeling that they need to make excuses. e child will be more inclined to own the mistake if they feel that this is not an interrogation, but rather a conversation about how to x what went wrong. When your child feels that you are their partner in helping them nd

their way, they will be more willing to work with you to improve.

How can we set family goals?

e Ayekah approach can be used as well as a way of setting family goals following the month of Tishrei, which, while lled with inspiration, has also been a whirlwind of activity. As you conclude the Chagim break and prepare to return to your regular schedule, have each member of your family jot down ve areas they are good at and two areas in which they would like to improve. It can be academic, social, emotional, or matters in their personal or family lives. en ask them, “Where are you?” How are you using your strengths to impact yourself and those around you? How can you improve in the areas you feel are weak? is is a great way to constantly create new beginnings and foster a sense of re ection and growth.

What would it look like to be an Ayekah person?

e question of Ayekah can also be a powerful way of re ecting on your personal practices. At the beginning of a week, month, or quarter, you can ask yourself Ayekah, where are you? How am I using my talents and expertise to bring out the very best in my children? How well do I know all of my children? Am I using what I know to engage my children in all areas of their lives? Where am I in my own professional growth? Have I taken time to “ ll my own bucket” by participating in a Torah class, reading an educational article, a new book, or entering into an educational conversation with a colleague or spouse?

By asking ourselves the question of Ayekah we can begin anew as o en as we like. e fact that Parshat Bereshit is read right a er the holidays of Tishrei tells us that while we may have just begun the year and experienced an inspirational month and great spiritual highs, we cannot rest on the accomplishments of yesterday. We must constantly ask ourselves if we are living up to our fullest potential and using the gi s entrusted to us by Hashem.

Take a minute and answer the question of Ayekah, where are you right now?